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CONTENTS. 


PREFACE. 

MEMOIR  OF  Dr.  CAMPBELL, 

SERMON  I. 
WHAT  GOD  IS. 

Canst  thou  by  searching  find  cut  God]  Canst  thou  find  out  the  Al- 
mighty unto  perfection] — Jobxi-7,        ......       1 

SERMON  II. 

WHAT  CHRIST  IS. 
What  think  ye  of  Christi— 3fa«/te«J  xxii.  42,  .        -        .        -      9 

SERMON  IJI. 
CHRIST  LIFTED  UP. 

And  I,  if  I  be  lifled  up  from  the  earth,  will  draw  all  men  unto  me. — 
John  xn.  32, 18 


SERMON  IV. 
ON  DIVORCE. 

When  a  man  hath  taken  a  wife,  and  married  her,  and  it  come  to  pass 
tliut  she  find  no  favor  in  his  eyes,  becau.«e  he  hath  tuund  some  un- 
cleaiiness  in  her;  then  iet  tiim  uritt  her  a  bill  of  divorcement,  and 
give  it  in  her  hand,  and  send  her  out  of  his  house. — Deuteronomy 
xxiv,  1, 27 

SERMON  V. 


THE  WOMAN  OF  CANAAN. 

Then  came  she  and  worshipped   him,  saying.  Lord  help  me. — Mat- 
thew XV.  25, 39 


SERMON  VI. 

THE  BACKSLinER. 

Tliine  own  wickedness  shall  correct  thee,  and  thy  backslidings  shall 
reprove  thee:  know  therelbre,  and  see,  that  it  is  an  evil  tiling  and 
bitter,  that  thou  hast  foisaken  the  Lord  thy  God,  and  that  my  lear 
is  not  in  thee,  saiih  the  J.ord  God  ot  liosts. — Jerendak  ii.  19,  ..     46 

SERMON  VII. 

THE  SOURCES  OF  CHRISTLAN  COMFORT. 

Comfort  ye,  comfort  ye  my  people,  saith  your  Go(\.— Isaiah  xl.  1,  56 

SERMON  Vill. 

ON  THE  LORD'S  SUPPER. 

And  when  he  had  given  th.mks,  he  brake  if,  and  said.  Take,  eat;  this 
is  my  body,  which  is  bnd^en  for  you:  this  do  in  remembrance  of 
me,— 1  Corinthians  xi.  24, 65 


SERMON  IX. 


UNITY  IN  THE  FAITH. 


That  tlipy  all  may  be  one;  as  thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  one  in  us;  llial  tlie  world  may  believe  that 
thou  hast  seat  me. — Jukn  x\ii.  '21,        -        -       '-         -        -        -    74 


SERMON  X. 

THE  CHRISTIAN'S  ANCHOR. 

Which  hope  we  have  as  an  anchor  of  the  soul,  both  sure  and  steai- 
faiit,  and  which  enleretli  into  that  within  the  vail. — Hebrews  vi.  19,     83 

SERMON  XI. 

DANGER  OF  SINNING  AFTER  BEING  MADE  WHOLE. 

Afterward  Jesus  findeth  him  in  the  temple;  and  said  unto  him,  Be- 
hold, thou  art  made  whole;  sin  no  more,  lest  a  worse  thin;^  come 
unto  ihee.— John  v.  14, 91 

SERMON  XII. 
THE  GOSPEL  A  LAW  OF  LIBERTY. 

Bat  whoso  lookelh  into  the  perfect  law  of  liberty?  and  continuevh 
therein,  he  beino^  not  a  forgetful  hearer,  but  a  doerof  tiie  wutd,lhis 
man  shall  be  blfessed  in  his  deed.— James  i.  25,      -         -        -         -  101 

SERMON  XIII. 
THE  EXCELLENCE  AND  INFLUENCE  OF  TIIE  BIBLE. 

The  law  of  thy  mouth  is  better  unto  mc,  than  thousands  of  gold  and 
silver. — I'salms  cxix.  7'2, 109 


VI  CO\TE\TS. 

SERMON  XIY. 
THE  GOSPEL  THE  WISDOM  OF  GOD. 

Howbeit  we  speak  wisdom  among'  tliem  that  are  perfect;  yet  nqt  the 
wisdom  of  this  world,  nor  of  the  princes  of  this  world,  that  come 
to  nouo-ht;  but  we  speak  the  wisdom  of  God  in  a  mystery,  even  the 
hidden  wisdom,  which  God  ordained  before  the  world  unto  our 
glory. — 1  Corinthians  ii.  6,  7,        -         -        -        -        -        ♦        -  US 

SERMON  XV. 
CHRIST'S  SHEEP  OBEY  CHRIST'S  VOICE. 

My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow  me. — 
Joh7i  X.  27, 127 

SERMON  XVL 
ON  CHASTITY. 

There  is  none  grea;ter  in  this  house  than  I;  neither  hath  he  kept  back 
any  thinfj  from  me  but  thee,  because  thou  art  his  wife:  how  then 
can  I  do  this  great  wickedness,  and  sin  against  God! — Genesis 
xxx'ix.  9, 137 

SERMON  XVII. 

HEARING  AND  SEEING. 

Verily,  Verily,  J  say  unto  you,  the  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God;  and  they  that  hear 
ehall  live. — fu/in  v.  25, 146 

SERMON  XVIII. 

I^IORTAL  LIFE. 

Thou  carries!  them  away  as  with  a  flood;  thoy  are  as  a  sleep:  in  the 
morning  they  are  like  grass  which  growelh  vp.—Psahns  xc.  5,     -  155 


tO.NTKXTS.  Ml 

SERMON  XIX. 

GOSPEL  FRIENDSHIP. 

A  friend  loveth  at  all  limes,  and  a  brother  is  born  for  adversity.— Pro- 
vcrf/s  .':vii.  17, 104 

SERMON  XX. 

MESSIAH'S  REIGN. 

They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain:  for  the 
earth  shall  be  full  of  the  knowledge  of  ihe  Lord,  as  the  waters  cover 
the  sea..— Isaiah  xi.  9, '   -        .         .  174 

SERMON  XXI. 

THE  SACRED  FIRE. 

The  fire  shall  ever  be  burning  upon  the  altar;  it  shall  never  go  out. 
— Leviticus  vi.  13,         ......---  182 

vSERMON  XXII. 
THE  KING  OF, THE  KINGDOM. 

Saying,  Where  is  he  that  is  born  King  of  the  Jew?!  for  we  have  seen 
his  star  in  the  east,  and  are  come  to  worship  him.— Matthew  ii.  2,     193 

SERMON  XXIII. 

ZEAL. 

Not  slothful  in  business;  fervent  in  spirit;  serving  the  Lord.— i?o- 
mans  \u.  11, «...  203 


VI II  CO  X  TEXTS. 

SERMON  XAIV. 

THE  PROPER.  SUBJECTS   AND  MODE  OF  CHRISTIAN      . 
BAPTISM. 

Go  ye  therefore,  and  teach  all  nations,  baptizinsf  them  in  the  nan^e  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost;  teachinsr  them 
to  observe  all  things  whatsoever  I  have  commanded  you:  and  lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world.  Amen. — Mut- 
thctc  xxviii.  19,  2U, 212 

SERMON  XXV. 

THE  GROANING  CREATION  DELIVERED. 

And  not  only  they,  but  ourselves  al?o,  which  have  the  first-fruits  of 
the  Spirit,  even  \va  ourselves  groan  within  ourselves,  waiting  for 
the  a(ioption,  to  wit,  the  redemption  of  our  body.— Roniajis  viii.  23,  227 

SERMON  XXVI. 
PARTS  OF  GOD'S  WAYS. 

Lo  these  arc  parts  of  his  ways,  but  how  little  a  portion  is  heard  of 
him]  but  tiic  thunder  of  his  povver  wiiocan  understand! — iob  xxvi.  14,  2H4 

SERMON  XXVII. 
THE  GOOD  MAN. 

For  he  was  a  good  man,  and  full  of  the  Holy  Ghost,  and  of  faith:  and 
much  people  was  added  unto  the  Lord.— Ac/s  xi.  24,      -        -        -  243 

SERMON  XXVIII. 

ON  THE  RESURRECTION. 

But  now  is  Christ  risen  from  the  dead,  and  become  the  first-fruits  of 
them  that  slept.— 1  Corinthians  xv.  20, 2.'j0 


CONTKiVTS.  IX 

SERMON  XXIX. 

THE  VOICE  OF  THE  NEW  YEAR. 

Whereas  ye  know  not  what  shall  be  on  the  morrow:  for  what  is  your 
life'?  It  is  even  a  vapor,  that  appearcth  for  a  little  time,  and  then 
vanisheth  away.— James  iv.  14, 259 

SERMON  XXX. 

CAUSE  AND  CURE  OF  THE  ERRONEOUS  OPINIONS 
CONCERNING  CHRIST. 

When  Jesus  came  into  the  coasts  of  Cesarea  Philippi,  he  asked  hia 
disciples,  sayintj,  who  do  men  say  that  I,  the  Son  of  man,  am!  And 
they  said,  Some  say  that  thou  art  John  the  Baptist;  some,  Elias; 
and  others,  Jeremias,  or  one  of  the  prophets.  He  sailh  unto  them, 
But  who  say  ye  that  I  am?  And  Simon  Peter  answered  and  said, 
Thou  art  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answered 
and  said  unto  him,  Blessed  art  thou,  Simon  Bar-jona:  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
heaven. — Matthew  xvi.  13,  17,      -        - 266 

SERMON  XXXI. 
LECTURE  ON  THE  PURITY  OF  THE  SCRIPTURES,    -        -  279 

SERMON  XXXIl. 

THE  PRODIGAL. 

And  he  said,  A  certain  man  had  two  sons:  And  the  younger  of  them 
said  to  his  father,  Father,  give  me  the  portion  of  goods  that  falleth 
to  me.  And  he  divided  unto  them  his  living.  And  not  many  days 
after,  the  younger  son  gathered  all  together,  and  took  his  journey 

into  a  far  country,  &ic.— Luke  xv.  11,  21, 285 

2 


X  CONTK.ITS. 

SERMON  XXXI 1 1. 

THE  CHRISTIAN  A  MAN  OF  PEACE. 

Depart  from  evil,  ami  do  good;  seek  peace,  and  pursue  it. — Psalm 
xxiv.  14, 296 

SERMON  XXXIV. 

GROWTH  OF  GRACE  IN  THE  HEART. 

And  he  said,  So  is  the  kinj^dom  of  God,  as  if  a  man  should  cast  seed 
into  the  ground;  And  should  sleep,  and  rise  night  and  day,  and  the 
seed  should  spring  and  grow  up,  he  knoweth  not  how.  For  the 
earth  hringeth  forth  fruit  of  herself;  first  the  blade,  then  the  ear, 
after  that  the  full  corn  in  the  ear.  But  when  the  fruit  is  brought 
forth,  immediately  he  putteth  in  the  sickle,  because  the  harvest  is 
come— Mark  iv.  26,  29, 305 

SERMON  XXXV. 

TRUE  AND  COUNTERFEIT  RELIGION. 

Whosoever  cometh  to  me,  and  heareth  my  sayings,  and  doeth  them,  I 
vvill  show  you  to  whom  he  is  like:  He  is  like  a  man  which  built  an 
house,  and  digged  deep,  and  laid  the  foundation  on  a  rock;  and 
when  the  flood  arose,  the  stream  beat  vehemently  upon  that  house, 
and  CLuld  not  shake  it;  for  it  was  founded  upon  a  rock.  But  he  that 
heareth,  and  doeth  not,  is  like  a  man  that,  without  a  foundation, 
built  an  house  upon  tlie  earth;  against  which  the  stream  did  beat 
vehemently,  and  immediately  it  fell;  and  the  ruin  of  that  house 
was  great.— LuAe  vi.  47,  49, 312 

SERMON  XXXVI. 

GODLINESS  AND  ITS  ADVANTAGES. 

For  bodily  exercise  profitelh  little;  but  godliness  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is,  and  of  that  which  is 
to  come.— 1  Timothy  iv.  8, 320 


SERMON  XXXVII. 

THE  NECESSITY  AND  MEANS  FOR  A  REVIVAL  OF 
RELIGION. 

Wilt  thou  not  revive  us  ajrain,  that  tliy  people  n^ay  rejoice  in  thee.— 
Pnalin  Ixxxv.  6, '^^^ 


SERMON  XXXVIII. 
GOD'S  FAVOR  WITH  ITS  FRUITS  AND  EFFECTS. 

I  will  be  as  the  dew  unto  Israel:  he  shall  jrrow  as  the  lily,  and  cast 
forth  his  roots  as  Lebanon.  His  branches  shall  spread,  and  his 
beauty  shall  be  as  the  olive-tree,  and  his  smell  as  Lebanon.  They 
that  dwell  under  his  shadow  shall  return;  they  shall  revive  as  the 
corn,  and  grow  as  the  vine:  the  scent  thereof  shall  be  as  the  wine 
of  Lebanon. — Hosea  xiv.  o,  7,        -        -        -        -        -        -        *  '^'^^ 

SERMON  XXXIX. 

WHO  IS  MY  NEIGHB0R1 

But  he,  willing  to  justify  himself,  said  unto  Jesus,  And  who  is  my 
neighbor! — Luke  x.  29,         ..-..---  346 

SERMON  XL. 

INFLUENCE  OF  GOD'S  WORD  ON  NATIONAL  CHA- 
RACTER. 

I  the  Lord  have  called  thee  in  righteousness,  and  will  hold  thine  hand, 
and  will  keep  thee,  and  give  thee  for  a  covenant  of  tiie  people,  fur 
a  light  of  the  Gentiles. — /s«t«/i  xlii.  G, 13.35 


XU  CON'TEXTS. 

SERMON  XLI. 

THE  REVELATION  OF  THE  JUDGMENT  DAY. 

For  God  shall  bring'  every  work  into  judgment,  with  every  secret 
thing,  whether  it  be  good,  or  whether  it  be  evil. — Ecclesiastes 
xii.  14, 364 

SERMON  XLII. 
INFLUENCE  OF  RELIGION  ON  THE  AFFECTIONS. 

And  they  said  one  to  another,  Did  not  our  heart  burn  within  us,  while 
he  talked  with  us  by  the  way,  and  while  he  opened  to  us  the  scrip- 
tures?—LwAe  xxiv.  32, --.  373 

SERMON  XLIII. 

THE  REASONS  OF  THE  UNPROFITABLENESS  OF 
PREACHING. 

Now  in  this  that  I  declare  unto  you  I  praise  you  not,  that  ye  come  to- 
gether not  for  the  better,  but  for  the  worse.— 1  Corinthians  xi.  17,  381 

SERMON  XLIV. 

FRUITS  OF  THE  SPIRIT. 

And  not  only  they,  but  ourselves  also,  which  have  the  first-fruits  of 
the  Spirit,  even  we  ourselves  groan  within  ourselves,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  our  body. — Romans  viii.  23,  391 

SERMON  XLV. 

MANNER  AND  IMPORTANCE  OF  SEEKING  GOD. 

When  thou  saidst.  Seek  ye  my  face;  my  heart  said  unto  thee.  Thy 
face,  Lord,  will  I  seek.— Psalm  xxv'il.  8, 400 


CONTEXTS.  XIU 

SERMON  XLVI. 

THE  REASONS  WHY  MEN  PKRISH. 

Multitudes,  multitudes  in  the  valley  of  decision:  for  the  day  of  the 
Lord  is  near  in  the  valley  of  decision.— JofZ  iii.  11,        -         -        -  408 

SERMON  XLYII. 
THE  SHUTTING  OF  HEAVEN'S  DOOR. 

And  while  they  went  to  buy,  the  bridegroom  came;  and  they  that 
were  ready  went  in  with  him  to  the  marriage:  and  the  door  was 
shut— Matthew  xxv.  10, 415 

SERMON  XLVill. 

JESUS  CHRIST  IMMUTABLY  THE  SAME. 

Jesus  Christ  the  same  yesterday,  and  to-day,  and  for  ever.—HebrewK 
xiii.  8, 421 

SERMON  XLIX. 

HINDRANCES  TO  THE  GOSPEL  AND  THEIR  RE- 
MOVAL. 

Finally,  brethren,  pray  for  us,  that  the  word  of  the  Lord  may  have 
free  course,  and  be  glorified,  even  as  it  is  with  you.— 2  Tlirssalo- 
nians  lii.  1,        , 432 

SERMON  L. 
ORDINATION  AND  INSTALLATION, 445 


PREFACE. 


I.\  the  following  sheets,  a  good  man  "being  dead  yet  spcak- 
elh."  He  redelivers,  as  it  were,  the  message  of  his  IMastcr; 
and  yet  not  he,  at  least  in  such  a  sense  as  to  make  him  account- 
able to  the  critic,  for  it  is  most  probable  that  he  never  intended 
to  give  one  of  these  sermons  to  the  public  in  this  form,  while  it  is 
certain  that  he  would  not  have  done  it  without  a  careful  and 
thorough  revision.  Neither  was  the  publication  advised  by  llie 
gentlemen  who,  amidst  a  multitude  of  arduous  and  pressing  avo- 
cations, made  thie  selections.  These  things  are  said,  not  to  apo- 
logize, nor  to  deprecate  Christian  criticism,  for  the  sermons  are 
at  rn^.e  able  and  orthodox;  but  to  place  the  publication  before 
the  community  in  its  true  light,  and  on  its  proper  basis. 

While  it  was  hoped  that  these  sermons  might  be  instrumental, 
under  God,  to  deepen  impressions  already  produced  on  the  hearts 
and  consciences  of  many  to  whom  Dr.  Campbell  ministered;  to 


develope  ihe  latent  principle  of  grace  already  Implanted;  to  lead 
some,  who  remained  unaffected  under  the  living  ministry,  to 
Jesus  Christ,  by  addressing  them,  as  it  were,  by  a  voice  from 
the  dead;  to  keep  the  memory  of  "a  good  man  and  a  just"  green 
in  the  hearts  of  his  friends,  and  hand  down  his  likeness,  physical* 
moral  and  mental,  to  their  seed  after  them;  it  was  also  hoped, 
and  fondly  desired,  that  some  pecuniary  profit  might  accrue  from 
it  for  the  support  of  a  family  of  little  orphans  to  whom  he  was 
tenderly  attached.  His  only  daughter  was  the  widow  of  a 
clergyman,  who  in  dying  left  her  the  legacy  of  four  orphans,  and 
left  her  nothing  else  except  the  savor  of  a  good  name.  This 
widowed  daughter  and  her  four  orphans,  to  whom  God  had  pro- 
mised to  be  a  husband  and  a  father  on  the  very  day  and  mo- 
ment when  he  took  their  earthly  one,  had  become  the  peculiar 
charge  of  Dr.  Campbell.  Indeed,  God  fulfilled  his  promise  by 
attaching  this  good  man  to  them  with  a  tenderness  and  strength 
of  affection  rarely  equalled,  perhaps  never  exceeded.  When  he 
fell,  their  earthly  staff  was  broken!  they  were  in  a  double  mourn- 
ing— they  lost,  at  once,  their  parent  and  provision!  At  the  mo- 
ment of  his  death  too.  Dr.  Campbell  ceased  from  two  of  his  most 
interesting  works,  preaching  Christ,  and  supporting  this  orphan 
family.  Hence  this  publication.  It  was  thought  and  hoped  that 
by  this  means  he  might  prolong  his  twofold  labor  of  love — give  a 
crust  to  his  orphan  church  and  children! 

Here,  then,  we  have  fully,  and  unreservedly  unfolded  the  mo- 
tives which  induced  the  publication  of  this  volume;  but  whether 
they  will  justify  the  act  is  not  for  us  either  to  know  or  say. 
This  much,  however,  we  do  know,  and  therefore  say  it,  that 
any  effort,  honestly  and  disinterestedly  made  to  supply  the  needy 
with  the  bread  of  life,  and  lend  a  little  to  the  Lord  by  giving  to 
his  own  poor,  will  be  regarded  with  kindness  by  a  wise  man,  if 


not  warmly  seconded  by  a  good  one.  Surely,  none  but  the 
hand  of  an  enemy  will  uncover  the  nakedness  of  a  work  done  in 
such  a  cause,  and  emanating  from  such  a  motive. 

That  this  volume  may,  to  some  extent,  be  owned  and  blessed 
by  our  divine  Master,  to  the  promotion  of  his  own  cause  on 
earih,  is  the  prayer,  as  the  hope  is  the  sole  i^ecompense,  of  those 
who  have  prepared  it  lor  the  public. 


A  BRIEF  MEMOIR 


JOSEFH     CAMPBELL,    D.  D. 


A  MOST  striking  sentiment,  in  one  of  the  most  masterly  ora- 
tions* of  the  age  is,  that  at  the  founding  of  this  nation  "a  com- 
mittee of  the  world"  presided!  Not  only  that  every  country  gave 
of  her  materials  to  constitute  the  social  fabric  of  American  so- 
ciety, but  that  the  embodied  genius  and  wisdom  of  all  the  earth 
sat,  representatively,  in  judgment,  in  selecting  the  elements  and 
disposing  of  the  materials  of  which  this  last,  though  not  least  of 
the  great  nations  of  the  earth  was  composed. 

On  this  principle,  we  may  at  once  anticipate,  and  account  for 
a  national  greatness  to  which  few,  if  any  other  people,  have  ever 
arrived.  Not  only  was  there  the  admixture  of  dilFerent  races, 
with  all  the  physiological  and  philosophical  advantages  resulting 
therefrom,  but  in  this  forming  process  there  were  some  of  the 
greatest  and  most  gifted  of  the  inhabitants  of  every  civilized 
country  on  earth.  Not  only  was  it  composed,  to  a  large  extent 
of  the  best  races  of  the  human  family,  but  of  the  best  specimens 


*  A  dit-coursc  on  the  formation  and  dcvelopcment  of  the  American  mind, 
delivered  before  the  literary  societiepof  Lafayette  College  at  Easton,  Pa,, 
by  the  Rev.  Robert  J.  Breckinridge,  D.  D. 


XX  MEMOIR    or 

of  their  respective  kinds.  Nor  was  this  all,  for  as  a  natural  and 
necessary  result  of  the  above,  not  only  were  the  most  valuable 
usages,  culled  from  the  experience  of  all  other  people,  secured  to 
us,  but  the  preponderating  influence  of  the  good  and  the  valuable, 
hke  the  rod  of  Aaron  swallowing  up  the  rods  of  Pharaoh's  ma- 
gicians, destroyed  the  foolish  and  vicious  usages  peculiar  toother 
countries. 

In  the  earlier  periods  of  immigration  into  this  country,  the  un- 
dertaking, from  a  concurrence  of  various  causes,  was  one  of  dif- 
ficulty and  adventure;  and  the  character  of  those  who  sur- 
mounted the  obstacles  was,  consequently,  in  keeping  with  the 
nature  of  the  enterprize.  Jt  required  more  means  to  meet  the 
expenses  of  the  voyage  and  subsequent  settlement,  and  as, a 
general  fact,  the  original  immigrants  were  of  a  higher  class  as  it 
regarded  wealth.  The  undertaking  too,  ^vas  one  of  apparently 
greater  peril,  requiring  greater  effort  and  more  mental  resources 
than  in  subsequent  periods;  and  consequently,  the  early  immi- 
grants were  of  a  higher  class  as  it  regarded  education,  general 
intelligence,  and  enterprize.  And  more  than  this,  during  the 
revolutionary  struggle,  and  the  period  immediately  subsequent  to 
it,  such  was  the  rampant  and  rancorous  virulence,  and  the  un- 
tiring and  sleepless  opposition  of  the  European  oligarchy  to  the 
progress  of  that  omnipotent  principle  that  had  armed  an  unknown 
and  feeble  people,  and  nmde  them  victorious  against  the  most 
powerful  and  heroic  nation  on  earth,  that  none  from  the  eastern 
side  of  the  Atlantic  looked  upon  this  country  with  feelings  of  ap- 
probation, except  those  who  were  deeply  imbued  with  the  spirit 
of  liberty.  Few,  at  that  time,  had  power  to  arise  and  brave  the 
monarchial  influence  wliich  surrounded  them  as  an  atmosphere; 
and  few,  if  any,  dared  expose  themselves  to  the  perils,  priva- 
tions, and  expenses,  incident  to  the  enterprize  of  emigration,  ex- 
cept those  in  whose  hearts  the  love  of  freedom  co-existed  with 
great  resolves  and  noble  purposes. 

In  some  of  the  European  nations,  as  it  regarded  the  champion- 
ship of  liberty,  "there  were  giants"  in  those  days,  and  in  none 
were  tlieie  niore  or  greater,  in  proportion,  than  in  Ireland; 
among  the  descendants  of  those  bravo  and  virtuous  Scotch  sires, 


DH.    CAMlRF.r,!,.  XXI 

who  for  llbcvt}'  of  conscience  had  left  Ihcir  country  under  ihe 
reign  of  the  silly  and  treacherous  James.  That  imbecile  and 
unprincipled  pedant  while  in  Scotland  pledged  himself  to  sup- 
port Presbyterianism,  but  no  sooner  had  he  ascended  the  English 
throne  than  he  renounced  and  persecuted  Presbytery  and  sup- 
ported Prelacy,  giving  as  his  reason,  and  perhaps  as  good  and 
true  a  reason  as  could  be  given,  the  royal  maxim  "no  bishop,  no 
king."  This  vain  and  villainous  prince  had,  no  doubt,  learned  bv 
experience,  that  the  soil  of  Presbyterianism,  though  it  nurtured 
liberty,  was  fatal  to  the  growth  of  tyranny;  that  of  all  religious 
sj'stems,  because  peculiarly  Biblical,  it  was  necessarily  the  fore- 
most and  most  efficient  insupporting  the  doctrine  of  equal  rights; 
and  hence  when  he  desired  to  increase  the  prerogative  of  the 
crown  at  the  expense  of  the  power  of  the  people,  he  renounced 
Presbytery  and  advocated  Prelacy!  The  result  was,  that  the 
attempt  to  force  prelacy  or  spiritual  monarchy  upon  the  people, 
forced  many  of  the  people  out  of  the  countr}'.  By  this  means, 
some  of  the  best  and  bravest  of  the  Scotch  Presbyterians  went 
over  the  channel  and  settled  in  the  north  of  Ireland.  These  were 
the  men  who  held  all  earthly  good  as  subordinate  to  libcrtv  and 
especially  the  liberty  of  conscience.  The  descendants  of  such 
men  were  likely  to  be  a  race,  that  would  follow  freedom  at  all 
hazards  and  in  dispite  of  all  opposition,  into  all  the  eaith.  In  ac- 
cordance with  this  we  find  that,  during  the  earlier  period  of  our 
republic,  the  mass  of  the  enlightened  protestant  immii/ration  from 
[reland  into  this  country,  was  Presbyterian,  the  descendants  of 
the  very  men  who  had,  in  their  day,  left  their  country  for  liberty 
and  religion.  The  sons,  true  to  the  princi])les  of  their  noble  sires, 
embraced  the  first  opportunity  of  displaying  the  love  of  freedom 
which  they  inherited,  by  leaving  the  land  of  their  parents  adop- 
tion for  another,  and  that  too  from  the  same  motive  which  had 
expatriated  their  fathers,  namely,  because  it  offered  more  liberty. 
Such  then  were  the  men,  to  some  extent,  by  whom  this  land  was 
peopled;  and  such  were  the  principles  of  tlie  original  sires  of  the 
Presbyterian  population  of  these  United  States;— men,  not  mere- 
ly republicans  and  Americans,  because,  forsooth,  they  were  born 
here;  but  men,  who  possessing  souls  instinct  with  the  spirit  of 


xxii  MEMoui  or 

light  and  liberty,  did  deliberately  and  in  the  prime  of  manhood 
make  choice  of  it  as  their  home,  because  it  was  the  home  of 
freedom.  Such  men  were  indeed  foreif^ners  as  it  regarded  their 
physical  nature,  inasnuich  as  they  were  born  in  another  spot  of 
God's  earth,  but  there  was  nothing  foreign  in  their  hearts  or 
principles; — they  were  natives  in  regard  to  all  that  pertains  to 
man's  nobler  functions,— their  native  air  was  the  breath  of  free- 
don^,  and  wlierevcr  freedom's  breezes  blew,  there  their  spirits 
found  a  hom(;! 

A  man  m;iy  be  horn  in  a  land,  with  the  great  moral  and  po- 
litical principles  of  which,  when  he  arrives  at  the  years  of  men- 
tal maturity,  he  has  little,  if  any,  sympathy.  He  may  grow  up, 
without  his  knowledge  or  volition,  in  circumstances  which  he 
repudiates,  or  lightly  regards;  but  how  will  such  men,  though  born 
on  the  soil,  compare,  in  point  of  every  thing  that  contributes  to 
a  nation's  greatness,  with  the  man  of  education  and  intelligence, 
who  in  the  strength  of  manhood  looks  over  the  earth  and  delib- 
erately chooses,  as  his  future  habitation,  the  land  in  which  exists 
the  greatest  amount  of  freedom,  and  brings  to  it  his  character 
and  talents  and  love  of  liberty;  while  for  it,  he  forsakes  the  home 
of  his  childhood  with  all  the  long  cherished  aflfections  and  endear- 
ed associations  which  have  become  interwoven  with  his  very 
nature!  The  one  may  be  an  Arnold,  the  other  a  Lafayette,  and 
a  Washington  will  know  how  to  distinguish  and  appreciate  them. 

To  illustrate  these  sentiments  we  would  refer  the  reader  to 
some  of  the  men  most  distinguished  during  the  period  of  the  na- 
tion's need;  the  men  who  were  most  sagacious  in  counsel,  most 
eloquent  in  debate,  or  bravest  on  the  field  of  battle.  We  would 
point  to  such  men  as  Charles  Thompson,  the  first  Secretary  of 
Congress — a  man  venerable  at  once  for  his  piety,  principles  and 
learning,  who  by  birth  was  a  countryman  of  the  subject  of  this 
memoir,  but  in  heart  and  spirit  and  action,  an  American.  We 
would  refer  to  Alexander  Hamilton,  the  first  Secretary  of  the 
Treasury — a  man  brave  in  battle,  and  profound  as  well  as  clo- 
(|uent  in  debate;  confessedly  one  of  the  first  among  the  fore- 
most men,  thrown  up  by  the  political  earthquake  which  con- 
vulsed the  continent,  and  produced  the  great  struggle  which  has 


im.    CAMl'IiKI.L.  XXIll 

shaken  to  some  extent,  the  "greater  part  of  the  earth!  We  would 
refer  to  the  great  and  good  Withcr.spoon,  one  of  the  most  distin- 
guished of  the  pre-eminently  wise  men  who  enlightened  and  gui- 
ded our  counsels  in  the  dark  noon  of  our  political  night!  We 
would  refer  to  Kosciusco,  the  brave  Pole  whose  fame  and  char- 
acter belong  to  the  world — known  and  read  of  all  nations  and 
kindred  and  people  on  earth,  wherever  the  muse  of  history  keeps 
a  record  of  great  men  and  heroic  deeds; — to  him,  of  whom  it  is 
so  eloquently  written 

"That  Freedom  shrieked  when  Kosciusco  fell!" 

We  would  refer  to  the  brave  Barry,  one  of  the  first  Commo- 
dores in  the  service  of  the  Republic;  who  performed  feats  of  he- 
roism, equal  to  any  other  for  wisdom  and  political  w<jrth,  that 
perhaps  any  individual,  with  his  means,  ever  accomplished  on  the 
Atlantic.  But  his  heroic  bravery,  and  his  humane  and  generous 
nature,  were  not  greater  than  his  noble  and  principled  disinter- 
estedness; for  when  Lord  Howe,  the  British  Commander-in- 
Chief  tempted  him,  in  his  poverty,  to  desert  the  infant  and  doubt- 
ful cause  of  American  freedom,  by  an  offer  of  one  hundred  thou- 
sand dollars,  and  the  command  of  the  best  frigate  in  the  British 
navy,  he  rejected  the  offer  with  scorn!  The  brave  Irishman,  was 
as  faithful  also  to  his  God  as  to  his  country,  for  his  biographer* 
in  concluding  a  sketch  of  his  life,  after  speaking  of  his  humanity, 
generosity,  disinterestedness  and  bravery,  says,  "another  trait  in 
his  character  was,  a  punctillious  observance  of  the  duties  of  re- 
ligion." We  might  also  refer  to  General  Maxwell,  the  heroic 
and  successful  commander  of  the  brave  and  patriotic  Jerseymen, 
so  distinguished  during  our  revolutionary  struggle. — Yes,  and  to 
a  host  of  other  and  similar  heroes,  had  we  time  and  space. 

Were  these  men,  and  their  many  distinguished  coadjutors, 
who  rallied  around  the  stripes  and  stars  of  freedom's  banner,  and 
that  too  in  the  time  of  danger  and  necessity,  pledging  "their 
lives,  their  fortunes,  and  their  sacred  honor,"  and  sealing  the 
pledge  with  their  blood,  foreigners  in  heart  or  soul  to  American 
liberty?  Did  the  father  of  his  country  look  upon  them  as  bas- 
tards, or  sons?     In  which  character  have  they  been  regarded  by 


XXIV  MEMOIR    OK 

all  men  of  expanded  intellect  or  pure  patriotism?  On  this  point 
there  is  not,  and  we  apprehend  there  never  was  nor  will  be,  any 
jarring  or  diversity  ofopinion  among  men  truly  great  and  altogeth- 
er American.  Jn  this  principle  and  nation,  the  distinction  of  the 
mere  spot  of  nativity  is  merged  in  the  greater  and  more  impor- 
tant, because  vital  matter,  of  identity  in  social  and  political  views. 
This  we  assert,  because  of  its  own  innate  and  palpable  truth,  as 
well  as  from  our  opinion  of  the  character,  mental  and  political,  of 
the  great  mass  of  tbe  American  population.  They  are  a  people 
j\istly  proud  both  of  their  birth  place  and  principles,  but  they  are 
also  a  people  who  know  how  to  appreciate  those  who  are  of  a 
kindred  spirit  with  themselves,  on  whatever  spot  of  the  globe  God 
may  have  brought  them  into  existence. 

Now  such  a  man,  in  all  the  essential  features  of  his  moral  and 
political  character  was  Joseph  Campbell,  the  subject  of  this  me- 
moir; and  such  were  the  recommendations  with  which  he  be- 
came a  citizen  of  tliis  land.  In  heart  and  habit,  by  birth  and  ed- 
ucation, he  was  a  republican;  and  by  deliberaie  choice,  made  in 
the  strength  of  manhood,  he  was  an  American!  In  a  nation 
then,  but  lately  formed,  and  composed  of  citizens,  or  the  imme- 
diate descendants  of  citizens  of  other  lands,  who  formed  a  politi- 
cal nucleus  around  which  it  was  desired  and  anticipated  that  the 
lovers  of  freedom  should  congregate  Irom  all  the  earth,  such  a 
man  was,  in  the  best  sense  of  the  word,  a  Citizen!  an  American 
Citizen!  nay  more,  for  even  his  birth-place  was  an  endorsement 
of  the  justness  of  his  claims;  for  where  did  Liberty  ever  gain  a 
field  on  which  the  blood  of  Irishmen  did  not  flow  in  her  behalf? 
Where  did  she  ever  celebrate  a  victory  in  which  the  notes  of  Ire- 
land's children  did  not  resound  loud  and  long?  In  all  the  suffer- 
ings and  achievements  of  freedom,  where  has  there  been  a  tri- 
umph or  a  defeat,  in  which  some  of  them  have  not  sung  or  suf- 
fered? Her  harp  and  her  sword  and  her  hearts  blood  have  ever 
been  at  the  service  of  the  oppressed,  from  whatever  land  or  in 
whatever  language  the  sound  of  their  sufferings  has  arisen.  Yes, 
and  pre-eminently  has  it  been  the  case  in  this  land.  We  speak 
advisedly  and  feelingly  on  this  subject,  as  some  of  the  blood  of 


DR.    CAill'BKLL,  XXV 

our  own  family  was  poured  out,  during  the  Revolution,  as  a  liba- 
tion on  the  altar  of  American  freedom. 

But  the  subject  of  this  memoir,  was,  if  possible,  still  less  a  fo- 
reigner as  it  regarded  his  relation  to  the  cause  of  Presbyterian- 
ism,  the  religion  of  his  fathers.  Descended  from  a  presbyterian 
lineage,  educated  in  its  enlightening  and  enlarging  moral  and  in- 
tellectLial  principles  from  his  earliest  youth,  he  was  eminently  and 
with  all  his  heart  a  Presbyterian; — and  Presbyterianism,  both  in 
its  doctrine  and  discipline,  being  in  accordance  with  the  eternal 
principles  of  rectitude,  revealed  in  the  word  of  God,  is  essentially 
and  necessarily  the  same,  in  all  times  and  places,  and  conse- 
quently has 

"No  localities; 
No  tones  provincial;  no  peculiar  garb." 

It  is  a  system  devised  for  man  as  such,  and  communicated  to  him 
by  his  heavenly  Parent,  and  the  only  system  too,  in  which  "there 
is  neither  Greek  nor  Jew,  circumcision  nor  uncircumcision,  Bar- 
barian, Scythian,  bond  nor  free;  but  Christ  is  all  in  all."  Among 
Presbyterians  then,  the  term  foreigner  can  have  relation  only  to 
different  portions  of  the  great  christian  family  and  not  to  nations 
or  localities.  To  speak  of  an  orthodox  Presbyterian  from  the 
Church  of  Scotland,  or  the  General  Assembly  of  Ireland,  or  the 
descendants  of  the  men  who  composed  the  Synod  of  Dort,  as  for- 
eigners in  regard  to  religion  would  be  as  philosophical  and  cor- 
rect as  to  attempt  distinguishing  the  waters  in  the  Mississi[»pi,  which 
come  from  the  Ohio  and  Missouri,  from  those  which  by  falling 
directly  in,  belong  of  right  and  legitimately  to  that  father  of  riv- 
ers. On  this  principle  there  never  would  have  been  a  Mississip- 
pi, or  a  General  Assembly  of  the  Presbyterian  Church  in  these 
United  States.  In  fact  it  might  be  profitable,  if  not  necessary  for 
the  elucidation  of  this  subject,  to  look  back  to  the  establishment  of 
Presbyterianism  in  this  land.  By  this  means  we  may  ascertain 
to  what  source  and  instrumentality  we  are  indebted,  under  God, 
for  this  distinguished  boon,  as  well  as  be  enabled  to  give  honor  to 
whom  honor  is  due.  Should  we  be  disposed  thus  to  examine  the 
subject,  we  shall  find,  that  of  the  good  men  who  had  the  honor 
4 


MKMOIR    OF 


and  glory  of  planting  this  divine  system  and  composing  the  first 
Presbytery  in  these  United  Slates,  the  entire  number,  with  but  one 
exception,  were  foreigners! — and  that  a  majority  of  the  whole, 
were  Irishmen! 

A  Republican  and  Presbyterian  then  by  education  and  from 
principle,  Mr.  Campbell  was  at  home  wherever  they  had  a  home- 
insomuch  as  it  regarded  them,  he  was  a  cosmopolite.  Zealous, 
without  bigotry,  and  decided  without  acerbity,  he  was,  in  the  pro- 
per sense  of  the  word,  a  sectarian  both  in  church  and  state,  em- 
bracing with  all  his  heart  and  supporting  with  all  his  resources 
the  Truth,  as  he  apprehended  it,  both  in  the  polity  and  doctrines 
of  presbyterianism  and  republicanism. 

We  are  aware  that  should  this  memoir  come  under  the  inspec- 
tion of  persons,  sufficiently  distant  from  the  object  of  it,  either  in 
point  of  time  and  place,  not  to  have  heard  of  the  powerful  and 
concerted  attack  which  for  some  time  past  has  been  made  upon 
all,  not  born  on  this  soil,  who  embraced  certain  principles  of  doc- 
trine and  policy,  they  may  think  that  too  much  space  and  prom- 
inence have  been  given  to  the  subject.  Some  perhaps,  even  in 
this  day  and  vicinity,  may  be  disposed  to  think,  at  least  to  say, 
likewise.  To  all  such  w-e  would  reply,  "Art  thou  only  a  stran- 
ger in  Jerusalem  and  hast  not  known  the  things  which  are  come 
to  pass  there  in  these  days?" 

Our  materials  concerning  the  early  days  of  Dr.  Cr.inpbell  are 
exceedingly  scanty.  The  most  that  we  know  is,  that  he  was 
born  of  a  pious  parentage  in  the  north  of  Ireland,  near  the  tu\vn 
of  Omah,  and  not  far  from  the  ancient  and  celebrated  city  of 
Londonderry.  This  is  one  of  the  most  beautiful  and  fertile  por- 
tions of  that  island-garden  of  the  Atlantic;  rich  in  scenery,  rich 
in  agricultural  products,  rich  in  the  piety  and  intelligence  of  its 
population,  and  rich  in  the  historic  record  of  its  hei'oic  resistance 
to  the  assaults  of  James  and  Popery.  Here,  no  doubt,  his  youth- 
ful and  susceptible  heart  became  deeply  and  permanently  atfec- 
ted  with  that  love  of  freedom  which  so  eminently  characterised 
him  through  the  whole  of  jiis  subsequent  life.  Born  and  nurtur- 
ed up  to  manhood,  in  the  vicinity  of  that  city,  the  inhabitants  of 
which  preferred  death,  even  death  by  the  lingering  agonies  of  star- 


DR.    CAMI'liKLL. 


vation  to  submission  to  tlie  galling  fetters  of  "the  man  of  sin,"  he 
must  have  inhaled  the  spirit  of  civil  and  religious  liberty  from  his 
earliest  youth.  Even  at  this  distance  of  time  and  place,  we  feel 
as  we  write,  something  of  the  spirit-stirring  glow  which  agitated 
our  bosom  as  vvc  walked  U[)on  the  wall  of  Derry,  and  looked 
down  upon  the  rich  and  beautiful  valley  where  the  army  of 
James  encamped  durini;  the  seige,  and  thought  of  the  miserable 
inhabitants  reduced  to  tlie  last  and  most  intense  suffering  of  which 
human  nature  is  capable,  when  in  the  good  providence  of  Cod, 
two  provision  ships  under  tiie  convoy  of  the  frigate  Dartmouth, 
sent  for  their  subsistence,  hove  in  sight.  The  popish  army  how- 
ever, occupied  the  banks  of  the  river  between  the  ships  and  the 
city,  and  to  prevent  them  reaching  the  famishing  inhabitants, 
threw  a  boom  across  the  Foyle.  According  to  some  accounts 
•when  the  larger  of  the  victuallers,  under  a  press  of  canvas?, 
struck  the  boom,  she  rebounded  and  being  driven  into  shallow 
water  near  the  banks  of  the  river,  stuck  fast.  At  this  crisis,  the 
long-deferred  hope  which  liad  made  the  hearts  of  the  besieged 
sick,  was  displaced  by  utter  despair,  as  they  looked  upon  the 
scene  which  was  full  in  view.  They  had  aheady  been  reduced  lo 
feed  on  the  vilest  vermin,  and  the  vessel  in  which  was  stowed 
all  their  hope,  lay  apparently,  at  the  mercy  of  their  relentless  en- 
emy. But  God  who  is  "rich  in  mercy,"  was  better  to  them  than 
their  fears,  for  the  heavy  fire  which  the  beseiging  army  opened 
upon  her,  together  with  the  rebound  of  her  own  guns,  served  only 
to  shove  her  out  again  into  the  stream,  when  with  all  sails  setsi.e 
made  another  efibrt  to  pass  tiie  obstruction;  was  successful,  and 
the  city  was  saved.  Just  opposite  to  the  point  where  tliis  ob- 
struction was  placed,  there  is  a  nobJe  residence,  called  "Boom 
Hall." 

For  some  time  previous  to  tliis  providential  supply,  tiie  garri- 
son wassufToring  from  an  accumulation  of  distresses,  beyond  wliat 
usually  occurs  even  during  the  distresses  of  war.  The  army  of 
James  was  commanded  by  tlie  French  Jesuit  Rosen,  who,  true 
to  the  hard-hearted  and  bloody  nature  of  popery,  drove  all  tlie 
protestants  in  the  neighboring  country  beneath  the  walls,  tliat  by 
their  d^Mng  agonies,  if  not  direct  efforts,   they  might  procure  the 


XXVIIJ  MKMOm    OK 

surrender  of  the  city.  At  the  time  when  these  miserable  people 
were  driven,  without  provision,  on  the  outside  of  the  wall,  fa- 
mine and  disease  were  raging  within.  "No  surrender,"  was  the 
motto  and  watchword  of  the  garrison.  "No  surrender,"  it  is 
said,  were  generally  among  the  last  coherent  words  of  the  vic- 
tims within  the  walls;  while  those  without,  both  male  and  fe- 
male, cried  out,  until  weakness  or  death  silenced  them,  "No  sur- 
render." VVomen  and  children,  it  is  said,  collected  their  dying 
strength  to  implore  the  garrison  to  persevere  in  their  resist- 
ance! 

It  was  of  such  a  people  that  the  subject  of  our  memoir  was  de- 
scended, and  it  was  in  such  scenes,  and  among  the  records  aiid 
influences  which  they  produced,  that  he  received  his  earliest  im- 
pre^ssions.  "To  ou  epi  to" — "bring  this  back  or  come  thou  on  it," 
said  the  Lacedemonian  mother  to  her  son  as  she  buckled  on  his 
shield  to  go  against  the  enemies  of  his  country.  In  like  manner 
did  all  the  early  lessons  of  our  friend,  proceeding  from  the  real 
or  legendary  lore  of  his  day,  concerning  his  parentage  and  birth- 
place, teach  and  abjure  him  not  to  submit,  but  in  death,  to  the 
shackles  of  tyranny  as  it  regarded  either  mind  or  body.  No 
doubt  he  knew  well,  for  the  facts  had  long  been  common  house- 
hold property  in  every  cabin  in  the  land,  that  when  James  at 
the  head  of  an  army  of  twelve  thousand  men  and  a  large  train  of 
artillery  approached  the  city  of  Londonderry,  desirous  to  take 
possession  of  it  as  a  key  to  the  conquest  of  Protestant  Ulster,  and 
the  traitorous  Governor  Lundy  had  taken  steps  to  deliver  it  up 
to  him,  the  inhabitants,  the  greater  part  of  whom  were  Presby- 
terians, headed  by  the  gallant  Captain  Murray,  a  Presbyterian 
officer,  and  with  a  Presbyterian  clergyman  as  mayor,  defeated 
the  base  design,  and  thus  saved  the  city,  the  province,  and  the 
whole  Island  from  the  shackles  of  Rome  and  popery.  And  not 
only  this,  for  in  the  judgment  of  historians,  had  it  not  been  for 
the  influence  of  the  Presbyterians  in  the  preservation  of  Derry, 
the  Romanist  party  would  not  only  have  possessed  Ulster,  but 
having  that  province  would  easily  have  passed  over  to  Scotland, 
where,  by  the  assistance  of  the  bloody  Claverhouse  and  his  forces 
they  would  have  made  an  easy  conquest  of  that  nation;  and 


DU.    CAMTHKLL.  XXIX 

with  the  accumulated  strength  of  men,  and  enthusiasm  gained 
by  tliesc  conquests,  have  thrown  themselves  upon  England,  with 
strong  hopes  and  probability  of  ultimately  possessing  the  united 
Kingdom.  We  mention  these  historical  I'acts  simply  as  s[)cci- 
mens  of  what  ci\il  and  religious  liberty  owes  to  Presb)  terianism; 
and  of  the  kind  of  influence  which  composed  the  moral  and  reli- 
gious atmosphere  inhaled  by  our  departed  friend  from  the  time 
of  his  birth  until  he  had  alinost  reached  his  maturity.  We  give 
it  merely  as  a  specimen,  that  from  it  the  reader  may  form  some 
judgment  of  what  must  be  the  entire  it)fluence  of  that  divine  sys- 
tem of  doctrine  and  discipline  upon  our  nice  and  the  world — a 
sort  of  "ex  pede  Ilerculem"  argument.  Indeed,  the  whole  of 
this  history,  which  at  first  sight  may  appear  too  episodical,  is  in- 
timately connected  with  the  subject  of  our  memoir,  both  as  a 
man  and  a  minister  of  the  gospel.  It  took  place  in  the  vicinity 
of  his  birth  place,  and,  no  doubt,  had  its  influence  in  implanting 
or  cherishing  within  him  the  seeds  of  a  love  of  freedom,  and  at 
the  same  time  an  antipathy  to  every  system  of  oppression,  for 
which  he  was  remarkable.  But  more  than  this,  it  is  calculated 
to  show  the  workings  of  that  system  of  truth  in  which  he  lived 
and  died.  The  salvation  of  the  three  Kingdoms,  and  through 
them,  of  all  parts  of  Christendom  may,  at  this  time,  have  been 
produced  by  the  instrumentality  of  Presbyterians  in  defeating 
James  and  popery  before  the  walls  of  Derry. 

At  the  age  of  nineteen  or  twenty  years,  as  nearly  as  we  can 
ascertain,  x\Ir.  Campbell  removed  with  his  parents  to  this  coun- 
try. Of  the  circumstances  inmiediately  productive  of,  or  atten- 
dant on  his  removal,  or  the  occupations  in  which  he  spent  the 
first  years  of  his  residence  in  this  land  we  are  not  apprized; 
though  we  believe  that  as  it  regards  the  latter,  it  was  the  im- 
portant and  honorable  office  of  teaching.  In  1801,  about  four 
years  after  his  arrival,  he  married  Miss  Abigail  Denton,  with 
whom,  as  a  beloved  and  suitable  helpmeet,  he  lived  in  the  en- 
jo\  ment  of  social  happiness  until  the  Spring  of  18"27,  when  she 
was  removed  by  death,  leaving  a  son  and  daughter,  who  both 
live  to  lament  the  loss  of  their  parents.  Tiie  one  is  a  physician, 
living  in  the  vicinity,  and  the  other  the  widow  of  the  Rev.  James 


XXX  MF.MOin    OF 

WyckofT,  residing  in  the  village  of  Ilackettstown,  N.  J.  Some 
years  after  the  decease  of  his  first  wife,  he  was  married  to  Mrs. 
Chamberlin,  then  a  resident  of  Flemington,  N.  J.,  a  lady  of  great 
piet}'-  and  worth,  in  whom  he  found  an  intelligent  companion» 
and  faithful  friend  during  health,  and  in  the  hours  of  a  lingering 
and  fatal  disease,  a  kind  and  assiduous  nurse.  This  lady  still 
survives,  greatly  respected  and  beloved  by  a  large  circle  of 
pious  and  intelligent  friends.  A  few  years  after  his  first  mar- 
riage, he  taught  a  school  in  Princeton,  N.  J.,  where,  at  the  same 
time,  he  pursued  his  literary  and  scientific  studies,  under  the  di- 
rection of  the  Rev.  Dr.  Smith,  President  of  Nassau  HrII.  After 
obtaining  a  competent  knowledge  of  the  languages  and  sciences, 
he  became  a  student  of  Theology,  under  the  care  of  the  Rev.  Dr. 
VVoodhuIi  of  Freehold,  N.  J,,  who  educated  many  of  out  minis- 
ters previous  to  the  erection  of  the  Princeton  Seminary,  which 
has  become  so  extensively,  and  deservedly  popular.  Under  the 
care  and  training  of  these  celebrated  men,  he  acquired  such  a 
knowledge  of  literature,  science,  and  theology,  that  the  Presby- 
tery of  JVew  Brunswick  licensed  him  as  a  probationer  for  the 
gospel  ministry  in  1808,  and  in  the  next  year,  ordained  and  in- 
stalled him  Bishop  over  the  Presbyterian  church  at  Ilacketts- 
town, N.  J.,  in  which  situation  he  continued  faithfully,  and  with 
great  popularity  and  success,  to  discharge  the  important  func- 
tions of  his  embassy  till  the  spring  of  1838,  when,  at  the  unani- 
raous  desire,  and  with  the  concurrence,  if  not  by  the  advice  of 
the  Presbytery,  he  removed  to  Milford,  N.  J. 

In  this  simple  history,  notwithstanding  its  great  destitution  of 
incidents,  we  may  behold  the  poor  and  unknown  Irish  immi- 
grant, proceeding  with  noiseless  step  in  his  unpretending  career, 
and  yet  rising  from  usefulness  to  eminence  until  he  stood  among 
the  first  men  of  the  land  for  learning,  eloquence,  and  public  bene- 
factions. Although  his  circumstances  in  early  life  did  not  per- 
mit him  to  go  formally  through  the  full  and  regular  curriculum 
of  a  collegiate  comse,  yet  such  was  the  amount  of  his  scientific 
and  literary  acquirements,  that  in  180G  the  college  of  JVew  Jer- 
sey conferred  on  him  the  honorary  degree  of  Master  of  Arts. 
Thus  he  became  a  graduate  of  merit  not  of  form;  for  his  actual 


uii.  cami'ui:ll.  xxxi 

ralhor  than  his  nominal  attainments;  by  the  purchase  of  mental 
rather  than  physical  wealth.  We  use  the  term  graduate  here 
in  its  philological  sense,  as  truly  expressive  of  one  who  has  re- 
ceived a  degree  from  a  professional  incorporated  society.  Fol- 
lowing the  subject  of  our  memoir  a  little  farther,  we  see  in  1831, 
him,  who  began  his  course  as  an  humble  teacher  of  an  English 
school,  in  the  borough  of  Princeton,  twenty-seven  years  before, 
elected  to  the  highly  responsible,  and  honorable  station  of  a 
Trus'ce  of  the  College;  and  by  the  General  Assembly  of  18.38, 
a  Director  of  the  Princeton  Tlieological  Seminary,  in  which  situ- 
ations he  continued  till  his  death,  fulhjling  the  duties  resulting 
therefrom,  with  ability  and  faithfulness. 

A  little  prior  to  this  period,  a  few  gentlemen  of  public  spirit 
and  literary  attainments,  procured  the  establishment  of  L;ifayelte 
College*  at  Easton,  Pa. 

The  Kev.  George  Junkin,  D.  D.,  at  present  the  distinguished 
President  of  the  Miami  University  at  Oxford,  Ohio,  was  chosen 
to  preside  over  this  Ifistitution.  As  this  College  was  in  the  bounds 
of  the  Presbytery  ef  Newton,  of  which  Mr.  Campbell  was  one  of 
the  fathers,  these  two  men  were  brought  together  in  the  charac- 
ter of  co-presbyters;  and  their  associations  soon  enabled  them  to 
discover,  that  in  more  respects  than  merely  clerical  afiinity,  they 
were  brethren.  Their  views  of  theology  and  ecclesiastical  po- 
lity; of  the  importance  and  character  of  education;  of  the  pro- 
gress and  necessity  of  the  great  benevolent  and  religious  opera- 
tions of  the  church,  together  with  the  proper  means  of  promoting 
them,  were  identical.  This  of  course  produced  an  intimacy; 
and  an  intimacy  which,  to  our  knowledge,  increased  their  mu- 
tual esteem.     One  pf  the  trustees  of  Lafavette,  who  knew  l\Ir. 


*  This  Institution,  which  enjnyod  the  confidence  and  patronafje  of  Dr. 
CiimpbfU,  is  in  a  flourishing;  condition,  ami  gives  promise  of  distinguished 
usefulness  in  the  cause  of  science  and  relij,non.  It  has  an  ab!e  faculty;  a 
location  of  great  beauty  and  salubrity,  and  what  is,  perhaps,  a  recumtnen- 
dation  of  some  importance,  is  enabled  to  give  a  thorough  education,  equal 
to  tiuil  of  its  sister  institutions,  at  an  expense  comparatively  small,  espe- 
cially ill  the  case  of  young  gentlemen  of  straitened  fjecuniary  resources, 
who  are  sUidyin'^  for  the  gospel  ministry. 


xxxij  MEMOiii  or 

Campbell  well,  and  esteemed  him  much,  presented  his  name  be- 
fore the  Board,  as  a  suitable  person  upon  whom  to  confer  the 
lionors  of  the  College;  this  proposition  was  cordially  promoted 
to  the  extent  of  his  influance  by  the  President,  and  the  result 
was  that  at  the  commencement,  in  the  Fall  of  1837,  the  trustees 
imanimously  conferred  on  him  the  honorary  degree  of  Doctor 
in  Divinity.  It  is,  perhaps,  worthy  of  notice  here,  that  all  these 
honors  were  bestowed  upon  Dr.  Campbell  by  men  who  knew 
him  well.  As  it  regards  the  doctorate  in  theology,  we  know 
that  the  trustees,  instead  of  requiring  to  be  urged,  were  rather 
emulous  of  each  other  in  their  readiness  to  bestow  it.  These 
bestowments  of  literary  distinctions  were,  therefore,  indeed  hon- 
ors. They  were  honors  too,  which  were  neither  blindly,  sor- 
didlv,  nor  imprudently  given.  It  was  not  because  he  was  a  man 
of  wealth  himself,  or  the  pastor  of  a  wealthy  charge,  for  he  was 
neither;  but  only  on  account  of  his  moral  and  mental  wealth.  In 
every  proper  sense  of  the  word,  he  had  a  claim  upon  those  dis- 
tinctions. His  scholarship  was  both  extensive  and  accurate, 
especially  for  one  who  was  the  faithful  and  laborious  pastor  of  a 
large  country  congregation,  and  that  too,  gathered  by  the  instru- 
mentality of  his  daily,  and  untiring  exertions.  He  was,  aUo,  a 
well  read  theologian,  discriminating  with  great  mental  perspica- 
city the  truth,  in  all  its  simplicity,  from  the  rubbish  of  metaphysi- 
cal subllely  and  scholastic  sophistry,  under  which  it  was  attemj)t- 
ed  to  be  buried.  And  what,  in  his  day,  was  important  as  well 
as  somewhat  rare  among  men  of  prominency  in  the  church,  he 
as  ably  and  publicly  defended,  as  he  cordially  received  the  truth, 
as  it  is  in  Christ  Jesus. 

As  a  preacher  he  was  clear  and  strong  in  the  style  of  his  pul- 
pit services,  and  uncommonly  energetic  in  the  deli\'ery  of  his 
message.  Every  tone,  and  movement,  and  look,  impressed  the 
audience  with  a  sense  of  his  deep  sincerity.  Christ  was  his  all 
and  in  all,  both  in  matter  and  manner.  The  cross  and  his  Mas- 
ter were  so  prominent,  that  he  was  forgotten  by  others  as  he 
most  evidently  was  by  himself,  while  he  poured  out  his  solemn 
and  melting  invitations,  or  his  energetic  and  commanding  ap- 
peals, when  under  the  authority  and  responsibility  of  an  ambas- 


DR.    CAMPBELL.  XXXlil 

sador,  he  prayed  men  in  Christ's  stead,  to  be  reconciled  to  God. 
When  he  thus  rose  with  his  mighty  subject,  and  waxed  warm 
under  the  beams  of  the  sun  of  riglitoousness,  beneath  which  he 
labored,  no  hearer  could,  for  a  moment,  doubt  tluithc  spoke  from 
the  heart,  unless  he  was  destitute  of  heart  himself.  It  was  in 
such  situations,  that,  in  spite  of  all  scholastic  rules  he  became 
eloquent — truly,  powerfully  eloquent.  Indeed,  some  of  his  warm- 
est and  brightest  sparks  of  holy  eloquence,  under  whose  instru- 
mentality the  hard  heart  was  fused,  and  the  dark  one  enlighten- 
ed, were  struck  out  amid  the  collisions  of  these  moments  of  un- 
premeditated ellbrt,  but  of  high  mental  and  moral  enthusiasm. 
Consequently,  as  we  apprehend,  some  of  his  greatest  pulpit  ef- 
forts were  the  results  of  these  moments  of  inspiration  operating 
upon  a  warm  heart  and  a  strong  intellect.  As  a  proof  of  this, 
many  of  his  sermons  are  only  skeletons,  and  some  of  those  which 
are  remembered  with  great  admiration  are  either  not  to  be  found 
at  all,  or  are  to  be  found  in  mei-e  outline;  consequently,  no  pos- 
thumous publication  will  be  successful  in  presenting  any  true  re- 
presentation either  of  his  intellect  or  eloquence.  No  printed  ser- 
mon from  his  manuscripts  will  do  him  justice,  and  especially  as 
we  find  none  that  has  even  the  appearance  of  being  prepared  by 
himself  for  such  a  destin}'.  So  much  depended  upon  the  thoughts 
which  he  could  call  up  in  the  moment,  from  the  vasty  deep  of 
his  mental  treasures,  and  so  much  depended  upon  the  talisman 
of  delivery,  that  we  never  should  have  advised  the  publication  of 
his  sermons  as  the  means  of  sustaining,  much  less  extending  his 
deserved  reputation  as  a  scholar  and  orator  *  Not  that  we  think 
the  sermons  in  this  volume  require  an  apology,  or  are  not  credi- 
table specimens  .both  of  pastoral  fidelity  and  mental  culture,  but 
we,  of  our  own  judgment,  never  should  have  presented  them  di- 

*  As  a  proof  of  this,  we  might  mention  iliat  Dr.  Campbell's  effort  ov.  iha 
subject  of  Universal  ism,  in  the  presence  of  Knceland,  &.C.,  on  Sclioolcy'a 
Mountain,  and  which,  jiuljfing  from  its  f  fleets  on  the  friends  both  of  truth 
and  error,  was  undoubtedly  a  masteHy  display  of  artrumenl  and  ohquence, 
was,  witli  the  exception  of  si^me  brief  notes,  entirely  extemporaneous. 
This  we  greatly  regret,  for  the  sake  of  the  uiany  who  desire  to  see  it  in- 
corporated in  this  volume. 
5 


XXXiV  HEMOll'v    OF 

vorced  from  the  power  and  influence  of  the  voice,  and  eye,  and 
presence  of  the  Hvin,Gr  speaker.  And  yet  his  delivery  had  the 
eh)quencc  rather  of  heart-felt  engagedness,  and  warm  aflection, 
than  of  graceful  manner  or  winning  intonations.  Indeed,  his 
wholn  ministrations  were  marked  with  the  eloquence  of  thought 
and  feeling  rather  than  with  that  of  diction  or  manner. 

Being  a  man  of  deep  piety,  and  of  a  peculiarly  affectionate 
mental  temperament,  he  was  a  warm  friend,  and  a  most  faithful 
})astor — laboi-ious  almost  to  indiscretion.  It  was  but  seldom  that 
either  roads  or  weather  could  prevent  him,  at  any  season  of  the 
year,  from  fulfilling  the  many  and  arduous  duties  of  his  large 
pastoral  charge.  And  the  result  was,  as  might  have  been  ex- 
pected, that  the  little  congregation  over  which  lie  had  been  or- 
dained and  installed  bishop  in  1805),  was,  at  the  period  of  his 
translation  to  Milford,  amongst  the  most  numerous  and  respect- 
able in  the  Synod. 

The  power  and  popularity  of  his  pulpit  talents;  the  faithful- 
ness and  success  of  his  pastoral  administration,  and  the  increased 
and  growing  celebrity  of  his  character  among  his  brethren,  di- 
rected the  thoughts  of  the  church  at  Milford,  N.  J.  to  him  as  the 
most  likely  instrumentality,  under  God,  to  build  up  the  cause  of 
truth  and  righteousness  in  that  place.  In  consequence  of  this,  a 
unanimous  call  was  made  out,  and  presented  to  the  Presbytery 
for  his  services.  To  one  who  possessed  such  a  congregation,  and 
lived  in  the  enjoyment  of  their  confidence  and  aflection  as  Dr. 
Campbell  did  in  Hackettstown,  this  call  was,  in  many,  if  not  in 
every  worldly  respect,  undesirable.  When  compared  with  the 
one  in  which  he  lived,  this  church  was  small  in  numbers,  and 
straitened  in  resources.  And  what  was  more,  to  go  there  was 
at  once  to  leave  his  first  and  faithful  love,  and  take  up  his  abode, 
in  the  advance  of  life,  ainong  comparative  strangers.  In  a  word, 
1o  the  eye  of  sense  it  was  leaving  home.  Doubtlul,  however,  of 
the  will  of  his  heavenly  Father,  he  put  the  subject  entirely  into 
the  hands  of  his  brethren;  and  by  their  advice,  he  tore  himself 
from  the  ardent  embrace  of  his  attached  and  beloved  people; 
and  altliough  it  rent  his  own  heart  to  an  extent  that  time  did  not 
repair,  he  went  and  labored,  and  died  in  the  field,  after  perform- 


nn.  CA:ai':;r.LL.  xxxv 

ing  a  work  the  amount  and  value  of  which  eternity  alone  can 
tell. 

In  order,  however,  to  make  this  matter  more  plain,  and  to 
put  on  record  the  reasons  which  induced  this  decision,  and  there- 
by give  the  best  apology  in  our  power  for  his  translation,  we 
would  inform  those  who  are  ijznorant  of  the  case,  tliat  at  this 
period  the  congregation  at  Milford,  and  Presbyterianism  in  that 
neighborhood  was  in  a  peculiar  and  critical  condition.  The 
Unitarian  heresy,  in  one  of  its  worst  forms,  had  been  destroying 
souls  in  that  place,  and  great  efforts  were  then  making  in  order 
to  multiply  converts  to  this  system  of  negations  if  not  of  impiety 
Jn  this  condition  of  morals  and  religion,  the  friends  of  evangelical 
truth  thought  it  a  matter  of  pressing  necessity,  to  have  at  that 
important  post,  a  man  not  only  of  undoubted  piety,  but  of  strength 
and  influence;  a  man  not  only  approved  by  the  people  of  Cod, 
but  of  high  standing  and  gootl  re])ort  with  those  who  were  witli- 
out.  They  wanted,  in  fact,  a  man  of  commanding  piety  and 
talents  associated  with  wisdom,  and  these  recommended  by  the 
influence  of  a  character  already  known  and  popular.  In  look- 
ing over  the  church,  Dr.  Cam|)bell  was  selected  as  the  man,  in 
their  opinion,  possessing  most  eminentlv  these  qualifications,  and 
therefore,  most  fully  fitted  for  this  important,  laborious,  and  self- 
denying  station.  It  is  true,  that  it  required  a  sacrifice  both  of 
place  and  emolument;  and  Dr.  Campbell  was  a  poor  man,  yet,  as 
the  result  showed,  he  was  of  all  others,  the  very  person  to  make 
such  a  sacrifice.  It  required,  also,  a  wider  separation  from  his 
children,  and  especially  jrom  his  daughter's  little  ones,  who  soon 
after  became  orphans,  and  who  were  as  dear  to  him  as  his  own 
heart;  but  for  Christ  he  was  able  to  make  even  that  sacrifice, 
though  none  but  Ilim  for  whom  it  was  made,  knew  the  eflbrt 
which  it  cost  him.  It  required,  also,  a  separation  from  a  church 
which  he  had  built  up,  and  vi'atered  by  the  prayerful  labors  of 
more  than  a  quarter  of  a  century; — a  large  church,  of  which, 
under  God,  he  was  the  .spiritual  father.  Scarcely  a  parent,  in 
all  that  extensive  congregation,  that  he  had  not  united  in  wed- 
lock;— scarcely  an  individual,  among  all  its  populaiion,  that  had 
not,  in  the  solemn  sacrament  of  baptism,  been  dedicated  to  the 
Lord  bv  his  ministrv; — scarcclv  had  there  been  a  death-bed,  in 


MKMOIR    OK 


all  that  region,  for  the  last  quarter  of  a  century,  at  which  he  had 
not  prayed,  and  given  instruction,  and  comfort  in  the  Lord; — 
and  scarcely  was  there  a  corpse  in  the  burial  ground  attached 
to  his  church,  that  he  had  nt)t  accompanied  to  its  resting  place! 
For  nnany,  many  years  he  had  been  the  counsellor  and  t'riend  of 
every  family;  experience,  by  testing  the  wisdom  of  his  counsels, 
had  tauglit  thf,'m  his  worth;  and  a  long  possession  of  his  sympa- 
thy in  tiieir  joys  and  sorrows,  had  ensured  their  love.  Such 
was  the  state  of"  matters,  when  God  in  his  providence,  called  him 
to  arise  and  leave  them!  And  all  this  he  was  willing  to  give  up, 
though  evidently  his  heart  and  health  suffered  in  the  conflict  and 
severance.  He  went,  but  having  finished  his  earthly  labors  in 
a  little  more  than  two  years,  he  fell  asleep,  and  rested  from  all 
liis  toils  in  Jesus!  And  now 

"See  where  he  wallcs  on  yonder  mount,  that  lifts 
Its  summit  high,  on  the  right  liand  of  bliss! 
Sublime  in  glory!  talking  with  his  peerd 
Of  the  incarnate  Saviour's  love,  and  past 
Affliction,  lost  in  present  joy!  See  how 
His  t'ace  with  heavenly  ardor  glows!  and  how 
Ilis  hand  enraptured,  strikes  the  golden  lyre! 
As  now  conversing  of  the  Lamb  once  slam, 
He  speaks." 

The  likeness  of  our  departed  brother's  mind,  and  the  portrait 
of  his  moral  character,  are  to  be  seen  in  the  works  in  which  he 
delighted,  and  the  manner  in  which  he  performed  them.  Gen- 
tleness and  benevolence  of  heart,  respectfulness  and  benignity  of 
demeanor,  a  holy  spirit,  warm  even  to  the  temperature  where 
judgment  and  enthusiasm  meet,  constituted  some  of  his  leading 
characteristics.  Every  benevolent,  patriotic,  and  christian  en- 
terprize  found  in  him  a  ready  and  eflicient  friend.  But  it  was 
the  church  of  the  living  God,  the  church  purchased  by  the  blood 
of  Christ,  that  engaged  all  his  heart,  and  commanded  all  his 
energy;  its  doctrines  and  order  were  dear  to  him,  for  they  were 
to  his  soul  as  indispensable  a  necessity  as  bread  was  to  his  body. 
Hence,  when  those  doctrines  and  that  order  appeared  to  him  to 
be  assailed,  he  came  out  in  his'strength,  and  bore  his  part  of  the 
burden  and  obloquy  of  contending  earnestly  in  their  defence.  On 


UK.    CAMI'BKI.L.  XXX \  II 

(his  subject  his  trumpet  gave  no  uncertain  sound,  and  although 
in  the  prosecution  of  what  Ue  believed  to  he  duty  in  this  crisis, 
he  saw  diflerently,  and  had  to  separate  in  action  from  old  and 
well-beloved  brethren  with  whom  he  had  walked  in  iVaternal  in- 
tercourse from  his  first  entrance  into  the  ministry,  vet  he  hesi- 
tated not— he  conferred  not  with  llcsh  and  blood,  but  took  his 
station,  and  kept  it  till  called  to  a  higher  field,  and  a  holier  ser- 
vice. Having  been,  in  the  providence  of  God,  one  of  the  origi- 
nators as  well  as  first  signers  of  the  document  called  ''The  Act 
and  Testimony,"  we  recollect  how  greatly  we  were  encouraged, 
when  we  saw  this  father  take  the  earliest  opportunity  of  annex- 
ing his  name  to  that  document,  and  exerting  all  his  powers  in 
promoting  its  principles.  And  yet,  although  he  was  prompt  and 
decided  in  Ids  course  on  this  subject,  he  l;iid  not  aside  his  gentle- 
ness and  benignity  of  demeanor  towards  those  who  had  a  dif- 
ferent view  of  ecclesiastical  polity.  In  tins,  as  in  all  his  actions, 
though  decided 

"Yet  he  was  Inimble,  kind,  forgivin;^,  meek, 
Easy  to  be  entreated,  gracious,  mild; 
And  with  all  patience  and  affection,  taught. 
Rebuked,  persuaded,  solaced,  counselled,  warned, 
In  fervent  style  and  manner.     Needy,  poor, 
And  dyinfj  men,  like  music,  heard  his  feet 
Approach  their  beds." 

But  to  show  you  tjjis  good  man's  heart,  and  let  you  hear,  as  it 
were,  from  his  own  hps,  the  feelings  of  his  soul  in  separating 
from  his  beloved  people  at  Hackettstown,  we  here  give  his  part- 
ing words  when,  leaving  them.  In  this  extract  fioni  his  fare- 
well sermon,  which  sermon  we  regret  is  not  written  in  full,  so 
that  it  could  be  insertt-d  entire  in  the  body  of  this  work,  the 
reader  will  jiave  a  near  view  of  his  heart  and  conscience;  of  his 
feelings  as  a  man  and  minister;  of  his  motives  and  mental  efli)rts 
in  leaving  his  congregation;  and  above  all,  of  the  solemn  and 
sublime  consolations  which  mingled  with  the  bitterness  of  part- 
ing, and  supported  him  in  this  hour  of  trial,  arising  from  the  re- 
collection of  the  amoimt  of  faithfulness  by  which  his  Master  had 
enabled  him  to  preach  to  them  Christ  crucified. 


XXXVm  iMF.AJOlU    01' 

'•The  day  of  our  pniting  is  come.  You  I  can  address  as  my 
dear  people  no  more.  The  friendships,  and  endeared  a/Fcctions 
of  twenty-nine  years  are  this  day  sundered;  and  you,  surely,  have 
a  right  to  be  told  why  it  is  that  I  leave  you.  1  can  say,  I  liave 
not  sought  for  it;  until  some  week's  past,  my  settled  expectation 
was  to  live  and  die  in  your  service.  This  expectation  I  yielded 
up,  not  for  the  sake  of  ease,  or  riches,  or  honor;  nor  because  1 
was  uneasy  in  my  situation  among  you.  But  I  have  made  a 
sacrifice  of  my  inclinations  and  many  comlorts,  because  I  have 
lelt  that  I  was  not  my  own,  and  that  the  Lord,  in  his  providence, 
did  call  me  to  make  that  sacrilice. 

'•In  review  of  my  ministerial  life,  I  see  innumerable  short 
comings,  deliciencies,  and  imperfections,  which  I  sincerely  la- 
ment, and  ibr  wfiich  I  earnestly  implore  the  Lord  Jesus  to  fc^r- 
give.  My  stewardship  here  is  now  ended;  but  O  the  solemn 
and  awful  account  that  I  must  soon  give  to  God!  I  feel  some- 
thing, after  all,  like  an  assurance  that  i  am  pure  from  the  blood 
of  all  men,  for  I  have  not  shunned  to  declare  the  whole  counsel 
of  God,  and  I  am  asstired  that  I  have  preac'hed  no  otiier  doc- 
trines but  the  sound,  true,  and  soul-sanctifying  doctrines  of  the 
gospel  of  Chi'i.st  Jesus.  It  has  been  my  unilbrm  endeavor  to 
preach  to  you,  not  the  enticing  words  of  man's  wisdom,  which 
never  did,  and  never  can  save  a  soul,  but  only  the  genuine,  un- 
adulterated word  of  God  as  revealed  by  Christ  and  his  apostles. 
And  I  bless  God,  that  my  unworthy  and  humble  endeavors  have 
not  been  altogether  without  success. — I  see  a  large  number  of 
dear  spiritual  children  here  to-day — I  think  of  many  others  al- 
ready in  glory. — I  know  you  feel  to  me  the  ties  of  holy  bonds  of 
love,  that  neither  the  parting  of  this  day,  nor  the  dissolution  of 
death  will  burst  asunder;  and  amidst  the  sorrows  tliat  now  rend 
my  heart,  I  feel  a  pleasure  I  would  not  exchange  for  a  thousand 
worlds.  Let  the  man  of  science  tell  how  gieatly  he  has  im- 
proved the  arts  of  lite,  and  promoted  the  interests  of  society;  let 
the  warrior  boast  of  the  multitude  and  splendor  of  his  conquests 
— 1  envy  not  their  distinctions.  But  I  leave  this  field  of  lal»or 
persuaded  that  God  has  made  me  the  instrument  of  converting, 
edifying,  and  in  a  manner  preparing  some  souls  for  heaven,  and 
in  this  i  do  rejoice— yea,  and  I  will  rejoice  to  my  latest  moments. 

"Beloved,  we  do  n<^t  part  to-day  because  I  have  any  coni])Iaint 
to  make  against  you  as  a  congregation — I  was  satisfied  and  happy 
among  you.  I  owe  you  much  gratitude  fi)r  the  matuier  in  which 
you  have  received  my  ministrations,  and  for  the  ail'ection,  re- 
.spect,  confidence,  and  kindness  whic-h  you  have  manifested  to- 
ward me.  1  have  loved,  and  I  do  love  you  much;  and  I  have 
evidence  that  you  have  loved  me  in  return.     To  many,  to  very 


DR.    CAJ^JI'nKLL.  X.XXIX 

many  of  you  I  owe  ob]i,:;ntions,  of  wliich  I  cannot  think  without 
emotion,  and  will  never  luiget.  In  dilFjciilties  and  sorrows  you 
have  sustained  me — you  have  cheered  mc  onward  when  ready 
to  faint — when  my  hands  were  ready  to  fall  down  your  prayers 
have  lifted  theni'uf) — when  my  heart  has  been  sinking  within 
me  your  friendly  and  fiiUiful  counsels  have  consoled  and  ani- 
mated me.  These  multiplied  acts  of  kindness  I  ran  never  ex- 
pect to  return — I  can  only  pray  that  God  may  return  them  a 
thousand  fold  into  your  bosoms. 

"The  elders  of  this  church  will  permit  me,  with  all  the  earnest- 
ness of  a  farewell  address,  to  give  them  a  word  of  parting  ad- 
vice. Revered,  and  beloveil  brethren,  often  have  we  met  as  a 
session  to  deliberate  on  the  interests  of  this  church — often  have 
we  taken  pleasant  and  sweet  counsel  touether,  but  I  am  to  sit 
in  your  councils  no  more.  No  longer  united  with  you  in  watch- 
ing over  this  dear  flock,  in  the  name  of  the  Lord  Jesus  Christ, 
and  amidst  the  solemnities  of  this  meeting,  I  place  in  ycnir  hands 
the  sacred  work,  and  hij^h  responsibilities  of  taking  care  of  the 
spiritual  interests  of  this  beloved  people.  This  church  is  now,  in 
a  peculiar  manner,  under  your  care — be  examples  of  gravity, 
purity,  godliness,  and  brotherly  love.  No  man  can  perform  the 
duties  of  a  ruling  elder  who  is  not  always  present  in  all  assem- 
blies of  the  church,  at  all  her  religious  meetings — in  a  word, 
whose  heart  and  soul  is  not  devoted  to  the  church.  Remember, 
dearly  beloved,  your  ordination  vows  were  taken  in  reference  to 
this  particular  church. — Be  men  of  prayer— be  united  as  bro- 
thers— let  no  root  of  bitterness  spring  up  and  trouble  you— as 
soon  as  possible  have  a  meeting,  and  adopt  measures  to  keep 
up  all  the  Sabbath-schools  and  Bible  classes  in  the  congregation. 
O  let  not  the  dear  children  vi'ander;  sutFcr  not  the  lambs  to  stray. 
Oh!  f)r  Jesus  Christ's  sake!  J  beseech  you,  in  his  name,  I  charge 
you  hv.  faithful  in  laboring  and  in  watching. 

"To  f)rofessors  of  religion  I  would,  also,  give  my  parting  ad- 
vice. My  removal  devolves  special  duties  upon  you.  When  a 
congregation  is  what  we  denominate  vacant,  it  is  then  with  it  a 
time  of  necessity;  a  time  when  it  needs  all  its  strength  and  re- 
sources; and  what  would  be  more  unchristian,  than  to  forsake  it 
in  such  circumstances?  That  person,  surely,  is  held  to  the  church 
by  a  very  slender  thread,  who  would  desert  it  at  such  a  time. 
At  such  a  season,  it  is  not  only  peculiarly  important  to  hold  to- 
gether as  a  society,  but  also  to  cultivate  real  harmony  and  unani- 
mity among  yourselves.  The  preservation  of  tlie  })eace  of  the 
church  is  ever  an  object  of  such  high  importance,  that  the  man 
who  disturbs  it  can  never  be  considered  in  any  other  light  than 
as  cither  verv  criminal,  or  verv  unfortunate.     Avoid  dissensions, 


xl 


MKMOm    OF 


divisions  and  parties — be  of  one  mind — hold  the  unity  of  the 
spirit  in  the  bond  of  peace,  and  the  God  of  peat'e  will  dwell  in 
the  midst  of  you.  Keep  up  your  prayer  meetings. — O  how  often 
will  I  think  of  the  happy  Wednesday  eveninp;s,  and  ihe  blessed 
Sabbath  mornings,  in  which,  lam  no  more  to  have  a  part. — Yes 
I  will  have  a  part  in  them — if  absent  in  body,  my  heart  and  my 
soul  will  be  with  you,  and  we  shall  still  pray  in  concert.  You, 
and  the  cotigregation  at  large,  will  have  a  most  important  duty 
to  perform  in  the  choice  of  a  pastor.  In  the  performance  of  this 
duty,  endeavour,  by  all  means,  to  be  unanimous.  On  this  both 
his  comfort  and  yours,  and  even  the  success  of  the  gospel  with 
you,  will,  it  is  probable,  greatly  depend.  Those  who  may  fall 
into  a  minority  will  be  called  upon  to  exercise  christian  charity, 
and  sacrifice  their  wishes  to  the  general  good.  Be  much,  and 
earnestly  engaged  in  prayer  to  God,  that  he  may  send  you  a 
pastor  after  his  own  heart.  This  will  be  the  safest,  and  surest 
way  of  obtaining  such  a  pastor. 

"To  you,  dear  friends,  whom  1  leave  out  of  the  church,  and 
unconverted  to  God,  I  would  say  something  at  pai-ting.  To  leave 
you.  in  your  present  condition,  pierces  as  a  sword  through  my 
soul!  O,  is  it  my  fault?  Have  1  not  labored  with  sullicient  earnest- 
ness? have  I  failed  to  place  before  you  the  doctrine  of  salvation 
with  striking  clearness?  have  I  not  rightly  divided  the  word  of 
truth!  I  have  a  distressing  conviction  of  deficiency,  both  of  min- 
isterial talent  and  fidelity — yet,  as  God  has  enabled  me,  I  have 
not  failed  to  deliver  to  you  the  great  message  of  the  gospel — I 
hfive  told  you  of  your  guilt — I  have  warned  you  of  danger — I 
have  b(;souglit  you  to  be  reconciled  to  God,  to  accept  of  eternal 
life — I  have  addressed  myself  to  your  hopes  and  fears,  to  your 
love,  and  gratitude,  and  interest — I  have  showed  the  love  of  a 
bleeding  Saviour — I  have  endeavored  (o  alarm  you  by  the  pun- 
ishment of  hell — I  have  [)ourc(l  aroiiiid  the  light  of  God's  word, 
and  imfolded  to  you  the  joys  of  heaven — I  have  prayed  and  wept 
for  you  in  secret  places,  and  shall  I  never  see  you  again,  until  I 
see  you  trembling  and  condemned  in  the  dreadful  day?  O  may  I 
hope  that  this  parting  hour,  and  this  last  advice  will  do  more 
good  than  all  my  past  labors  have  done?  that  though  every 
other  warning  was  in  vain,  yon  yielded  to  the  last,  and  were 
blessed?  O  how  your  conversion  to  God  would  ease  the  load  of 
sorrow  that  presses  on  my  heart — yes,  I  think  that  in  all  heaven 
there  is  not  an  angel  who  coidd  feel  a  higher  and  holier  joy  at 
yf)ur  repentance  tiian  my  heart  would  feel. 

'•Precious  youth,  to  leave  you  inflicts  the  sorest  wound  of  all. 
To  lose  my  ministerial  connexion  with  the  dear  children  and 
youth  whom  1    have   baptized,  catechized,  and   taught  in  the 


DU.    CAMPBELL.  xli 

Bible  class,  and  on  whom  I  have  fondly  and  frequently  looked  as 
the  best  hope  of  my  ministerial  charge,  my  soul  is  melted  within 
me,  and  is  rent  by  the  separation.  Yet  there  is  an  anticipation 
that  consoles  me — God  will  send  one  to  enter  into  my  labors  who 
will  reap  what  I  have  endeavored  to  sow — yes,  I  believe  (iod  is 
now  preparing,  in  our  Sabbath  schools  and  J^ible  classes,  those 
who  will  be  the  strong  pillars  of  this  church,  who  will  stand  as 
cedars  fair  and  green  in  this  enclosure  of  God;  and  the  hope  is 
sweet,  that  among  tlicm  will  be  some  who  will  think  of  me  when 
the  cold  clay  is  pressing  on  toy  unpalpitating  bosom.  Love  your 
Sabbath  school,  love  your  Bible  class,  love  your  catechism.  J\'exi 
to  the  Bible,  from  my  inmost  soul,  I  recommend  to  you  the  stand- 
ards of  the  doctrine  of  our  cliurck.  The  belief  of  these  doctrines 
will  be  the  means  of  sanctifying  souls  as  long  as  the  bible  and 
the  world  stand.  Dear  youth,  I  am  going  to  gather  children 
and  youth  from  desolate  places,  and  hells  of  darkness,  and  form 
them  into  Sabbath  schools.  And  beloved  Christiatis,  O  will  yon 
not  pray  for  your  dear  former  pastor,  that  God  may  be  with  him? 
"Dearly  beloved  people,  the  parting  moment  has  come;  1  must 
go  from  objects  interesting  to  my  heart,  1  must  be  removed  from 
scenes  to  which  I  am  alive.  The  blow  that  breaks  my  ties  to 
you  falls  on  me  like  the  stroke  of  death.  I  believe  the  people  to 
whom  I  am  going  will  receive  me  kindly,  and  treat  me  aiFec- 
tionately;  but  can  they  ever  be  to  me  what  you  are?  No,  the 
time  is  too  short,  I  am  now  too  near  the  close  of  life  to  form  the 
endeared  affections  of  thirty  years.  To  your  honor  I  shall  say 
it,  that  after  a  residence  of  thirty  years  among  you,  I  leave  with 
the  kind  and  friendly, feelings  of  every  individual  in  our  bounds, 
as  I  bcli(;ve,  whether  in  the  church  or  out  of  it.  And  wherever 
God  shall  cast  mv  lot  on  the  pilgrimage  of  this  life,  the  person 
that  has  had  a  residence  at  llackeltstown  I  shall  meet  with  the 
warmest  feelings  of  friends! li p.  The  scenes  of  these  surrounding 
hills  and  beautiful  valleys,  witli  their  roads,  and  streams,  and  dwell- 
ings, will  retain  a  warm,  and  ever-during  place  in  my  memory. 
Often,  often  will 'my  fancy  stray  to  the  place  of  my  much  loved 
home;  but  it  is  home  to  me  no  more.  But  why.  after  all.  should 
the  events  of  this  day  oppress  with  grief?  it  is  merely  the  shift- 
ing of  a  human  instrument — Jesus  Christ,  the  same  yesterday, 
and  for  ever,  will  never  forsake  this  church.  We  are  to  move 
at  a  distance  from  one  another;  and  if  we  never  meet  in  person 
on  this  side  the  grave,  K;t  us  often  meet  in  prayer  at  the  mercy 
seat  of  (iod:  let  our  mutual  intercessions  for  each  other  go  to 
one  place  in  heaven.  And  O  may  tlie  angel  stani.'ing  at  the 
golden  altar  put  our  prayers  into  his  censer.     Dear  brethren, 

6 


Xlii  MEMOIR    OF 

there  is  a  tie  that  remains  unbroken — yonder  is  the  spot  marked 
for  my  grave* — there  my  dust  shall  slee|)  amidst  my  dear  people 
— and  at  the  sound  of  the  last  trumpet  we  will  awaken  and  arise 
together.  Dear  brethren,  never  shall  I  cease  to  feel  the  tender- 
est  interest  fur  your  happiness — on  my  dying  bed,  if  my  expiring 
voice  has  power  only  to  speak  two  words,  one  will  be  prayer  for 
this  church,  identified  with  the  strongest  feelings  of  mv  heart. 
And  yet  I  must  say,  painful  as  it  is,  I  must  say,  farewell!" 

With  such  views  of  duty,  and  such  feelings  of  responsibility  to 
the  Master  of  the  vineyard,  he  removed  to  INlilford  in  the  spring 
of  1838.  His  ministrations  there  were,  T  believe,  such  as  the 
friends  of  truth  anticipated  during  the  brief  time  that  it  pleased 
God  to  lend  him  to  them.  Alas  for  the  people  and  cause  of 
Christ,  speaking  after  the  manner  of  men,  that  this  period  was 
so  very  brief!  In  the  Autumn  of  1840  he  was  seized  by  an  at- 
tack of  fever  of  a  highly  bilious  type,  which,  notwithstanding  the 
efforts  made  to  arrest  its  progress,  ran  down  into  a  typlioid  cha- 
racter, and  took  the  good  man  home  to  his  crown  and  kingdom. 
We  saw  this  man  of  God  when  he  was  in  the  grasp  of  the  King 
of  Terrors,  and  he  was  the  same  man  that  we  had  often  seen 
him,  and  Jong  known  him  in  health,  only  the  humble  man  pos- 
sessed still  more  humility,  and  if  possible,  he  was  even  more  gen- 
tle and  benignant  than  when  we  saw  him  in  the  time  of  strength; 
otherwise  there  was  no  change.  His  piety  was  pure,  deep,  and 
heart-sustaining;  he  was  all  submission,  and  his  weaned  soul 
seemed  to  lie  on  his  Saviour  with  all  the  quietude  and  compo- 
sure that  an  infant  reposes  on  a  mother's  bosom.  And  while  his 
peace  was  perfect,  pure,  and  unruffled,  his  mind  was  strong,  and 
his  recollec  tion  unimpaired.  He  rested,  with  a  holy  satisfaction, 
upon  the  truths  which  he  had  administered,  as  a  spiritual  physi- 
cian, to  others.  A  beloved  clerical  brother  and  co  presbyter, 
who  possessed  Dr.  Campbell's  confidence,  while  visiting  him  on 
his  death  bed,  asked  him  how  he  now  felt  as  a  rr;an  and  minister, 
as  it  regarded  his  safety  and  acceptance  in  that  world  of  spirits, 


*  In  a  little  more  than  two  years  he  was  buried  in  tliat  very  spot,  at- 
tended by  the  same  people  whom  ho  now  addressed,  together  with  the  con- 
gregation ol'Millbrd  to  which  he  went,  &.c. 


DU.    CAMlltELL.  xlJil 

on  the  threshold  of  which  he  was  now  standing?  To  this  very  try- 
ing and  solemn  question  lie  replied,  wiih  all  the  emphasis  which 
his  wasted  energies  would  admit,  that  on  this  subject  he  had  not 
a  single  doubt!  Encouraged  by  this,  his  friend  asked  him  what 
his  views  now  were,  reflecting  as  they  did  the  ]ii;lit  of  eternity, 
concerning  the  doctrines  of  grace  which  he  had  preached,  and 
especially  that  of  God's  sovereignty  and  electing  love?  To  which 
he  promptly  replied,  that  he  fullv  and  heartily  believed  them  to 
be  God's  truth,  and  felt  willing  to  appear  before  God  in  their 
belief!  VVhat  a  state,  and  what  a  iest'nmnuj  in  "the  valley  and 
shadow  of  death!"  How  pure  the  piety  and  principle  which  could 
bear  such  a  test  and  confession!  O  how  ardently  the  whole  heart 
said  to  God,  as  we  witnessed  the  victorious  doings  of  grace  even 
in  the  hour  and  power  of  death's  dark  dominion — "Let  me  die 
the  death  of  the  righteous,  and  let  my  last  end  be  like  his."  We 
left  him,  and  in  a  little  time  a  messenger  came  to  say  that  he 
was  not,  for  God  had  taken  him. 

Thus,  after  laboring  among  the  intelligent,  and  attached  peo- 
ple of  Milford  and  Kingwood,  N.  J.  for  a  little  more  tlian  two 
years,  with  great  faithfulness  and  much  success,  he  departed  this 
life,  full  of  faith  and  of  the  Holy  Ghost,  on  the  sixth  day  of  Sep- 
tember 1810,  in  the  sixty-fourth  year  of  his  age,  and  the  thirty- 
second  of  his  ministry. 

"Multis  ille  bonis  flebilis  occidit, 
Nulli  flebelior  quam  mihi." 

The  whole  region  was  afTcctcd  by  the  departure  of  this  good 
man  in  the  fulness  of  his  strength  and  wisdom.  Like  the  inhabi- 
tants of  Gibeah  of  Saul,  when  the  messengers  told  the  tidings  of 
his  departure,  "all  the  people  lifted  up  their  voices  and  wept," 
for  like  Joseph  of  Arimathea,  he  "was  a  good  man  and  a  just." 

The  remains  of  his  beloved  wife,  who  had  preceded  him  in  his 
departure,  were  deposited  in  the  grave-yard  at  Hackettstown; 
and  the  selected  spot  to  which  he  alluded  in  his  farewell  address, 
was  along  side  of  those  dear  remains,  and  along  side  of  the  church 
and  pulpit  in  which  he  had  for  so  many  years  preacdicd  "the  un- 
searchable riches  of  Christ."     The  congregation  of  Milford,  much 


Xliv  MEiMOm    OF 

as  they  desired  to  have  the  good  man's  dust  among  them,  was 
too  kind,  and  too  intelligently  respectful  to  make  any  opposition; 
but  like  the  sons  of  Jacob,  they  took  him,  according  to  his  own 
desire,  to  his  selected  resting  place,  where,  meeting  and  ming- 
hng  in  fratertml  grief  and  sympathy  with  the  people  of  his  former 
charge,  and  a  great  part  of  the  adjoining  population,  "ihey 
mourned  with  a  great  and  very  sore  lamentation." 

These  congregations  have  since  united  in  erecting  over  his 
grave  a  monument,  which  commemorates  at  once  their  gratitude 
and  his  worth.  To  this  tomb  we  commend  all  those  who  desire 
to  Uve  beloved  and  die  regretted,  to  make  a  pilgrimage.  When 
the  stoic  Zeno  consulted  the  oracle  of  the  manner  in  which  he 
should  live,  so  as  to  become  useful  in  hfe,  and  renowned  in  death, 
he  was  answered — 

"Consult  the  dead!" 

What,  then,  docs  the  tomb  of  "the  dead  in  Christ,"  say  to  the 
Christian  pilgrim?  What  response  does  the  resting-place  of  Jo- 
seph Campbell  give  to  the  incpjiring  heart  that  feels  ambitious  of 
loving  and  serving  God?  Reader!  mark  well  the  words  of  this 
Christian  oracle,  for  here  lieth  one  wlio,  though  born  in  the  hum- 
ble walks  of  life,  without  wealth,  without  family  influence,  with- 
out personal  attractions;  born  too,  a  sinner,  and  left  imperfectly 
ed-ucated;  an  oi-|)han  in  a  strange  land,  yet,  by  the  love  of  God 
shed  abroad  in  his  heart,  not  only  overcame  these  obstacles,  but 
arose  in  spite  of  them  to  eminence — nay,  to  usefulness;  and  what 
is  more,  was  ri|)cncd  by  grace,  and  taken  home  to  glory! 

Reader!  hear  and  treasure  up  the  response  of  this  oracle — go 

and  do  likewise;  and  like  him  whose  ashes  lie  beneath,  awaiting 

the  sound  of  the  arch-angel's  trump,  when  you  are  called  away, 

the  language  of  a  bereaved  and  afflicted  community  may  be — 

"There  is  a  prince  and  a  great  man  fallen  this  day  in  Israel!" 


SERMONS 


SERM()^' 


WHAT   GOD   IS. 


"Cantt  thou  by  scairhiuir  find  out  God?   Canst  thou  find  nvd  the  Ahniiihty 
unto  perfection-" — Joe  xi.  7. 

I\  these  Words  Zophar,  one  of  Job's  A-icnds,  declares  an  im* 
portant  trutJi ; — that  it  is  impossible  to  obtain  a  perlect  know- 
ledge of  the  Supreme  Being,  that  no  finite  capacit}'-  can  compre- 
hend the  divine  essence.  But  we  may  ask,  is  it  necessary  to 
comprehend  all  the  characters,  relations  and  properties  of  an 
object  in  order  to  form  correct  ideas  of  it,  and  to  distiiignish  it 
from  all  other  beings  ?  How  great  the  darkness,  and  how  im- 
penetrable the  mysteries,  which  rest  on  many  things  of  which 
wc  possess  the  most  correct  knowledge  !  Tlici'o  ai-e  many  tilings 
respecting  our  own  souls  and  l)0(lics,  that  wc  cannot  solve. 
Thick  veils  are  spread  over  all  the  works  of  nature.  To  our  im- 
perfect knowledge  of  them,  we  may  apply  what  the  Apostle 
Paul  has  said  of  the  sacred  depths  of  religion, — "  Wc  know  but 
in  part — we  see  through  a  glass  darkly."  If  we  cannot  behold 
the  full  display  of  the  divine  glory,  we  may  behold  some  of  its 
rays; — "For  the  invisible  thin'j;s  of  Ilini  from  the  creation  of 
the  world  are  clearly  seen,  being  understood  b\-  the  lhin<:s  that 
are  made,  even  his  eternal  power  and  Codlic  ad."  Just  like  IIk; 
miraculous  pillar  that  guided  the  Israelilcs  tlivrugh  ife  wilder- 
ness, dark  on  the  one  side  and  radiant  on  the  uiher.     Wliocvcr 


WHAT    auD    1= 


shall  attempt  to  investigate  the  essence  of  God,  must  sink  under 
the  weight  of  the  immense  glory;  but  if  we  study  the  divine  per- 
fections, we  will  discover  a  pure  ligiit  to  fix  our  faith,  and  regulate 
our  obedience.  Of  all  knowledge,  the  knowledge  of  God  is  with- 
out contradiction,  not  only  the  most  sublime,  but  also  the  most 
important.  Without  it,  every  other  species  of  knowledge  is  use- 
less, if  not  hurtful — with  it,  the  value  of  all  other  knowledge  is 
enhanced,  while  the  mind  is  enlightened,  and  the  heart  purified. 

To  know  God,  is  to  have  a  full  and  firm  conviction  of  his  ex- 
istence— to  have  correct  ideas  of  his  perfections  and  of  his 
I'vays  to  men.  In  a  word  it  is  to  know, —  1.  That  God  is: — 2. 
What  he  is  in  himself: — 3.  And  what  he  is  to  us.  These  three 
propositions  will  compose  the  subject  of  this  discourse. 

The  /\post!e  Paul  says,  "  He  that  cometb  to  God,  must  believe 
that  lie  Is."  The  first  step,  then,  in  this  knowledge  is  a  full  con- 
viction of  his  existence.  And  how  blind  must  that  mind  be,  that 
resists  a  truth  so  delightful  and  so  evident.  The  least  grain  of 
dust — tlie  silent  atoms,  declare  the  existence  of  their  author. — 
Every  thing  in  the  vast  work  of  creation,  speaks  of  Him.  AIJ 
exalt  his  glory.  The  heavens,  that  splendid  vault,  spread  out  as 
a  pavillion — those  brilliant  stars  scattered  over  all  its  parts, 
whose  vast  multitude  present  us  with  the  most  splendid  of  alt 
spectacles — those  immense  globes  which  roll  over  our  heads,  in 
silent  majesty,  without  the  least  embarrassment  in  their  move- 
ments, or  the  least  obstacles  in  their  revolutions — those  clouds 
the  chariots  of  the  Lord  of  glory — the  winds  which  are  his  mes- 
sengers— the  sun  that  regulates  the  celestial  movements,  whose 
heat  rejoices,  fertilizes  and  vivifies  all  nature  around  us — the 
various  seasons,  without  whose  changes  and  succession,  our  earth 
would  either  produce  nothing,  or  would  soon  be  exhausted — and 
tliis  earth  itself  environed  by  the  sea  aa  a  girdle,  so  full  of  the 
l)ounties  of  its  Creator  and  so  richly  clothed  with  treasures.  All 
these  declare  with  one  voice,  what  all  nations,  whether  rude  or 
(•.ivili?:ed  have  admitted,  in  all  ages,  that  there  is  a  God.  That 
there  is  one  Supreme  cause,  who  is  the  intelligent  autlior  of  all 
things. 

We  arc  told  indeed,  that  \.\\e  faol  halh  said  in  his  heart,  there 
is  no  God.     'V\\efuol  liath  said  it — yes,  for  none  but  a  fool  would 


•^VIIAT    COD    JS.  3 

liavcstiid  it.  But  wliilc  hk  lie  art  hopes  nnd  wislics  llicro  wns 
none — his  conscience  brings  alannir.g  proof,  that  there  is  a  iUA 
who  sees  and  knows  him.  If  there  be  no  God,  wli\r  have  the 
wicked  such  dread  of  conscience?  Why  do  they  flee  whin  no 
man  pursuelh?  Tliere  is  a  law  written  in  the  hearts  of  men — 
their  consciences  also  bear  witness — the  natural  sting  and  horror 
of  an  evil  conscience — the  peace  and  approbation  ol"  a  good  con- 
science, prove  alike,  that  there  is  a  God  to  judge,  to  punish  or 
reward.  Thus  guided  by  tlic  ititclligcnce  with  which  we  are  en- 
dowed, and  still  more  clearly  by  the  express  declarations  of  his 
word,  we  know  Uiere  is  a  God. 

2.  Lot  us  contemplate  vhai  He  is.  When  the  Lord  sent  Pilo- 
ses to  Pharoah  to  bring  his  people  out  of  Egypt,  that  meek  and 
humble  servant  of  the  Mast  Ilig/i,  said  unto  God,  "  Behold,  when 
I  come  unto  the  children  of  Israel,  and  shall  say  unto  them,  the 
God  of  your  Fathers  hath  sent  me  unto  you,  and  they  shall  say 
<o  me,  '  What  is  his  name  V  What  shall  I  say  unto  them?  And 
God  said  to  Moses,  '  I  am  that  I  am!'  ■"  This  is  the  essential  attri- 
bute of  the  God  of  our  Fathers  and  his  memorial  for  ever, — Ha  is 
what  He  is. 

This  sublime  and  transcendent  expression  includes  all.  He 
alone  is  of  himself  the  only  self-existent  Being.  He  is  a!w;iys  the 
same,  and  his  years  shall  have  no  end.  He  is  eternal,  enibracing 
in  his  existence,  the  past,  the  present,  and  the  future. — Psalms 
xc.  L5.,  "  Frojn  everlasting  to  everlasting,  thou  art  God."  He  is 
a  pure  Spirit,  without  mixture  or  material  composition.  Not. 
limited  by  shape  nor  bodily  organii^ation,  He  fills  iminensity  and 
yet  occupies  no  place.  In  Him  all  that  live,  live  and  move  and 
have  their  being.  He  communicates  himself  to  all,  diffuses  him- 
self through  all,  is  the  great  director  of  all,  present  in  every  place 
and  yet  confined  to  no  place.     The  Psalmist  exclaims: 

Whither  shall  I  go  from  thy  spirit?  or  whither  shall  I  flee  from 
thy  presence?  Yea,  the  darkness  hideth  not  trom  thee;  but  tl:e 
night  shineth  as  the  day:  tlic  darkness  and  the  light  are  both  alike 
to  thee. 

The  most  exalted  mind  on  earth  can  conceive  hut  very  imper- 
fectly of  the  immensity  and  omnipresence  of  God.  How  im- 
perfect our  ideas  of  our  own  spirits.     How  little  then  can  we 


i  WHAT    OOD    t^. 

know  of  the  Fallicr  of  Spirits — yet  by  the  help  of  sonnd  reason}, 
and  above  all,  by  the  lieip  of  revelation,  we  can  form  correct,  if 
not  complete  ideas,  of  tliis  attribute  of  our  Cod. 

lie  is  imnmtahJc  in  his  essence,  because  He  is  independent. 
lie  lias  all  lie  can  have.  He  can  acquire  no  more.  He  can 
lose  notiiing  of  what  He  has.  He  is  immutable  in  his  counsels, 
because  He  is  ignorant  of  nothing.  No  obstacles  can  resist  Him, 
He  has  no  passions,  therefore  with  Him  is  no  variableness  nor 
shadow  of  turning. 

He  is  Ahnii^hti;.  "  Behold,"  says  Isaiah,  "  the  nations  are  as 
a  droj)  of  a  bucket,  and  are  counted  as  the  small  dust  of  the 
balance.  Behold  he  taketh  up  the  isles  as  a  very  little  thing." 
He  wills  and  it  is  done — He  speaks  and  it  stands  fast;  nothing 
can  resist  his  will. 

He  is  infinite  in  Ivmrled^c.  Every  thing  is  uncovered  to  his 
eyes — nothing  is  hidden  from  his  view.  He  sees  to  the  bottom  of 
our  souls.  "()  Lord,  thou  hast  searched  me  and  known  me; 
thou  knowcst  n^y  down  sitting  and  my  up  rising;  thou  under- 
standest  my  thoughts  afar  olK" 

He  is  infmitely  n-ise.  He  knows  and  He  purposes  always  what 
is  best,  and  worthy  of  himself.  He  always  chooses  and  employs 
the  most  etlicacious  means.  All  is  order  and  harmony  in  all  his 
works.     Oh!  the  dcjjths  of  the  riches  and  the  knowledge  of  God. 

He  is  infmitely  //o///  and  the  source  of  all  holiness — He  is  of 
purer  eyes  than  to  see  evil.  He  possesses  every  perfection  in  an 
infinite  degree,  j)erfectly  free,  not  to  act  in  opposition  to  his  own 
j)erfections,  but  Wqg  in  the  choice  of  the  nature  and  number  of 
his  works,  and  the  distribution  of  his  favors,  "Our  God  is  in  the 
heavens,  He  docs  what  He  pleases."  He  is  great  alone,  with- 
outnnxiety,or  wants— all  sutricient  in  himself— essentially  happy, 
nothing  can  diminish  or  augment  his  felicity.  "These  are  parts 
of  his  ways,  but  how  little  a  portion  is  heard  of  Him."  Oh  the 
knowledge  of  this  glorious  God,  how  sublime— how  it  elevates 
the  soul!  what  noble  and  transporting  ideas  it  inspires!  What 
mind  can  conceive,  what  powers  of  elo(|uence  can  describe  what 
He  is — hifmity — clcrnity — inwicnsihj  ;ire  beyond  description. 

But  if  this  great  r>eing,  who  dwells  in  light  inaccessible,  al- 
ways involved  in  his  own  gl<'ry,  sustained  no  relations  to  us;  and 


WHAT    OOD    IS,  5 

was  equally  regardless  of  our  virtues  and  our  vices,  our  pleas- 
ures and  our  woes,  the  knowledge  of  him  would  not  be  of  great 
importance.     But 

3.  Let  us  consider  what  Uc  is  to  us.  lie  sustains  r(;lations  to 
us  in  nature,  and  in  grace,  He  is  our  Creator,  Preserver,  Benefactor, 
Father,  Law-giver,  Redeemer  and  Judge.  \n  all  these  relations 
He  bestows  upon  us  multiplied  favors,  both  righteous  and  merci- 
ful; and  all  designed  to  save  us  from  ruin  and  to  promote  our 
present  and  everlasting  happiness.  Each  of  these  particulars 
would  open  a  large  field  of  delightful  and  profitable  contempla- 
tion; but  time  obliges  us  to  confine  ourselves  to  two — the  divine 
goodness  and  justice. 

Our  creation  was  the  first  act  of  his  goodness  to  us.  He  called 
us  from  nothing,  after  he  had  prepared  for  us  an  abode  marked 
with  the  proofs  of  his  goodness;  for  notwithstanding  all  the 
changes  produced  by  sin  on  our  world,  it  still  bears  upon  it  pal- 
pable proofs  of  the  goodness  of  the  Creator.  What  can  afibrd 
a  more  dclightfid  range  of  thouglit  or  higher  Ihem.c  of  medita- 
tion, than  the  creation  of  all  things  here  below — to  see  the  hea- 
vens extended  in  all  their  magnificence  and  splendor — to  see  the 
stars  flung  to  their  several  orbits — to  see  the  air  and  clouds  form- 
ed, and  the  earth  suspended  in  empty  space — to  see  the  moun- 
tains elevating  their  lofty  ridges,  and  the  valleys  sinking  low — 
to  see  the  mighty  waters  collecting  in  the  beds  prepared  for 
them — to  see  the  fountains  pouring  out  their  limpid  streams — 
the  clouds  forming  mighty  reservoirs  to  water  the  earth — to 
see  the  herbs  and  plants  coming  forth — the  trees  lifting  their 
lieads — the  lillies  of  the  valleys  adorned  in  beauties  more  splen- 
did than  that  of  Solomon  in  all  his  glory — to  see  living  creatures 
innumerable,  moving  in  the  waters,  Hying  in  the  air,  or  passing 
over  the  face  of  the  earth.  And  last  of  all,  to  see  men,  the  chief 
of  all  these  works  which  God's  hand  had  formed,  coming  forth 
resplendent  with  the  image  of  his  Creator,  ingratitude  and  love, 
lifting  his  eyes  to  the  heavens,  and  his  voice  praising  the  Lord  of 
all. 

But  God  also  preserves  us — we  are  feeble  mortals,  we  cannot 
prolong  our  existence.  Art,  precaution,  care,  prudence,  all  are 
useless  without  the  hand  of  God.     "^I'licre  is  no  essential  conncc- 


0  WHAT    GOD    IS. 

tion  between  one  moment  of  our  existence  and  another.  It  does 
not  result  from  our  existence  to-day  that  we  shall  live  to-morrow. 

And  how  abundantly  has  he  furnished  every  thing  to  supply 
our  wants,  and  multiply  our  comforts!  On  whatever  side  we 
turn,  we  behold  proofs  of  the  kind  care  of  our  heavenly  Father. 
The  air  we  breathe — the  sun  that  enlightens  ns — the  earth  that 
bears  and  nourishes  us  are  proofs  of  his  care.  Were  the  air  more 
dense  and  humid  it  would  not  ansv^-er  the  purpose  of  respiration; 
if  it  were  more  subtle  and  pure  it  would  destroy  our  lungs;  if 
the  sun  were  nearer  to  us  its  heat  would  consume  us;  if  farther 
distant  we  would  perish  with  cold.  But  his  kind  and  blessed 
hand  has  arranged  every  thing  suitably  to  our  wants.  He  is  a 
good  God  and  therefore  he  has  never  withdrawn  the  care  of  his 
providence  from  the  world.  Fire  and  hail,  snow  and  vapor,  and 
stormy  wind  fulfill  his  word.  The  sparrow  that  falls  to  the 
ground — the  flower  that  blooms  and  fades  in  the  valley — the 
hair  that  falls  from  our  head,  are  all  under  his  care,  and  nothing 
happens  but  either  by  his  express  will,  or  permission.  And  whilst 
He  is  directing  all  the  events  which  serve  to  accomplish  the  views 
of  his  goodness  and  mercy,  He  calls  upon  us  to  acknowledge  his 
agency  in  them  all.  The  sons  of  Jacob  wished  to  destroy  their 
brother  Joseph — but  without  intending  it  they  prepared  the  way 
for  his  future  elevation.  And  so  Solomon  tells  us,  there  are  many 
devices  in  a  man's  heart — nevertheless  the  counsel  of  God  that 
shall  stand.  But  besides  the  bestowment  of  all  these  temporal 
favors,  our  heavenly  Father  is  to  us  a  God  of  grace. — "  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,"  exclaims  the  Apos- 
tle Paul  "who  hath  blessed  us  with  all  spiritual  blessings  in  hea- 
venly places  in  Christ!"  We  all  are  by  nsiture  gui/ty,  our  bodies 
and  souls  are  defiled  by  sin,  by  nature  we  are  children  of  wrath, 
condemned  to  death  and  exposed  to  perdition.  This  is  the  pun- 
ishment due  to  sin,  and  such  is  its  power  over  us,  that  we  cannot 
])reak  its  chains — free  ourselves  from  its  bondage,  nor  pay  the 
ransom.  We  need  a  mediator  between  God  and  us,  a  propitia- 
tion for  sin.  A  High  Priest,  holy,  harmless,  undefiled,  whoneed- 
eth  not  daily  as  other  high  Priests  to  oiler  up  sacrifices  first  for 
his  own  sins  and  then  for  those  of  the  people. 

But  where  shall  we  find  a  victim  so  holy,  pure  and  blameless? 


WHAT    GOU    IS.  7 

"The  depth  saith  it  is  not  in  mc — and  the  sea  saith  it  is  not  in  mc; 
it  cannot  be  gotten  for  gold,  neither  shall  silver  be  weighed  for 
the  price  thereof" 

But  what  was  impossible  with  man,  God  has  accomplished. 
Oh  the  depths  of  his  mercy!  lie  so  loved  the  world  that  He 
gave  his  only  begotten  son,  that  whosoever  believeth  in  Him 
might  not  perish  but  have  eternal  life!  The  son  of  the  highest 
came,  and  paid  the  mighty  ransom,  and  satisfied  divine  justice; 
and  by  his  spirit,  He  purifies  the  consciences  of  his  people  from 
dead  works — renews  in  them  the  image  of  God,  and  causes  his 
grace  to  abound  in  their  justification — through  the  riches  of  his 
grace  they  became  God's  children — objects  dear  to  his  heavenly 
Father.  His  spirit  enlightens  them,  purifies  and  sanctifies  them, 
He  delivers  them  from  temptation,  consoles  them  in  trouble, 
frees  them  from  the  terrors  of  death,  gives  them  fellowship  with 
himself,  here,  and  in  heaven,  to  all  eternity  they  will  enjoy  Him, 
and  He  will  be  their  all. 

Lastly.  The  knowledge  of  the  goodness  and  infinite  mercy  of 
God  ought  ever  to  be  joined  with  the  knowledge  of  his  justice. 
We  form  very  wrong  ideas  of  divine  mercy,  if  we  suppose  that 
it  is  inconsistent  with  this  hatred  of  evil,  that  God  will  never 
punish,  because  for  a  time  He  suspends  the  strokes  of  his  anger. 
He  wills  not  the  death  of  the  sinner,  but  He  will  save  no  sinner 
without  conversion,  and  the  more  He  gives  the  more  he  requires. 

Oh  brethren,  whilst  we  rejoice  in  the  consoling  ideas  of  his 
tender  mercy,  let  us  not  forget  that  He  is  also  a  God  of  ven- 
geance whilst  we  hear  the  still  small  voice  of  his  spirit,  and  listen 
to  the  glad  tidings  of  the  gospel,  let  us  not  stop  our  ears  to  the 
loud  thunders  of  his  justice.  His  holy  word  declares — "that  the 
Lord  is  just — the  Lord  trieth  the  righteous,  but  the  wicked  and 
liim  that  loveth  violence  his  soul  hatcth — upon  the  wicked  he 
shall  rain  snares,  fire,  and  brimstone,  and  a  horrible  tempest. 
This  shall  be  the  portion  of  their  cup."  "His  justice  is  as  the 
high  mountains — His  judgments  are  a  mighty  deep — He  is  a 
jealous  God  and  visits  iniciuity."  He  is  a  consuming  fire  to  those 
who  abuse  his  grace.  To  disobey  his  laws  is  to  provoke  his 
wrath. 

Oh  brethren,  let  us  not  forget  that  the  greatness,  the  whole 


O  WHAT    GOD    rs. 

<Iept!i  of  God's  love  to  us  is  a  /;/w;/'of  las  justice.  The  Son  of 
his  Jove,  in  coming  to  bless  and  save  us,  came  also  to  convince  us 
tliat  si)i  cannot  go  lurpmdslied, 

All  the  terrible  thrcatcnings,  all  tbe  awful  sentences  pronoun- 
ced against  sin,  proceed  from  a  source  no  less  pure,  sacred  and 
immutable  than  tlic  magniticcnt  promises  of  salvation  made  to 
piety  and  holiness.  All  the  plagues  inflicted — all  the  strokes  of 
Acngeance  multiplied,  and  all  the  judgments  poured  down  upon 
guilty  men  and  nations,  all  jnove  that  his  judgments  run  down 
as  waters,  and  his  riglitcousncss  as  a  mighty  stream — to  say  all 
in  a  word,  the  Almighty,  by  his  nature  is  the  most  just  of  all 
beings,  for  if  this  were  not  so,  he  could  not  be  the  infinitely  per- 
fect God. 

Such  in.  /iimsclfixud  such  to  us  is  tlie  ever  blessed  God?  that 
God,  the  knowledge  of  whom  was  the  joy  and  delight  of  all  those 
holy  men  of  whom  we  read  in  the  bible.  They  thought  of  him 
on  their  beds,  and  remembered  him  in  the  night  watches.  All 
the  day  their  tongues  exalted  his  majesty,  his  power,  his  good- 
ness and  justice. 

All  the  day  they  meditated  upon  his  word,  his  law  was  ever 
before  their  eyes.  They  ceased  not  to  celebrate  his  mercy — He 
was  ever  in  the  meditations  of  their  hearts.  They  called  Him 
their  strength,  their  7-ocI{,  their  high  tower,  their  glory,  their  saiv^i- 
iion,  their  all.  And  such,  my  brethren,  is  God  to  every  one  that 
knows  him  savingly.  Such  is  he  to  every  one  who  strives  by 
searching  to  find  out  God,  as  he  is  revealed  in  the  face  of  Jesus 
Christ.  They  sweetly  realize  that  "this  is  eternal  life,  to  know 
the  only  true  God,  and  Jesus  Christ,  whom  he  has  sent.  May  it 
be  our  blessed  lot  thus  to  know  him  in  life — at  death — and 
throu'^liout  eleniitv. 


SERMON    II. 


^VIIAT  CBIRIST  IS. 


"What  thinii  yc  of  Christ!"— Mattuew  x.mi.  chap.,  xlii.  verse. 

My  brethren,  there  arc  four  propositions  of  scripture  connect- 
ed with  God,  v.-hich  a  believer  in  the  christian  revelation  ought 
to  be  prepared  to  maintain.  First,  That  the  Father  is  God. 
Second,  That  the  Son  is  God.  Third,  That  the  Holy  Ghost  is 
God.  Fourth,  That  God  is  one.  These  propositions  arc  all  con- 
tained in  the  scriptures.  The  proposition  to  which  I  shall  con- 
fine myself  to-day,  is  that  the  Son  is  God.  In  proving  this  point 
I  shall  neither  employ  philosophical  nor  metaphysical  discussion, 
but  just  lay  before  you  the  plain  and  simple  truths  of  God's  word. 
I  shall  say  nothing  new,  for  what  new  can  be  said  on  doctrines 
which  God's  people  have  believed  in  all  ages.  I  have  laid  down 
a  bible  truth,  and  I  shall  prove  it  from  the  following  arguments: 
1.  I  will  show  you  from  the  bible,  that  ail  the  names  and  titles 
of  the  infinite  God  arc  given  to  Christ. 

2.  I  will  show  that  all  the  attributes  and  perfections  of  the 
infinite  God  are  given  to  Christ. 

3.  I  will  show  that  all  the  works  of  the  infinite  God  arc  ascrib- 
ed to  Christ. 

4.  I  will  show  that  every  act  of  worship  that  is  rendered  to 
the  infinite  God  is  paid  to  Christ.  And  if  I  shall  clearly  prove 
all  these  points  from  the  scriptures,  I  do  ask,  and  I  ask  in  the 
name  of  God  and  truth,  what  will  you  then  think  of  Christ? 

o 


10  WHAT  CHRIST    IS. 

I  begin  with  the  first  argument,  that  all  the  names  and  titles  of 
the  infinite;  God  are  giv^en  to  Christ.  In  the  first  chapter  of  John 
it  is  said  "the  Word  was  God;"  but  here  the  Unitarian  objects  and 
says  this  is  no  proof,  for  the  name  God  is  sometimes  given  to 
me;i — as  for  instance,  the  Lord  said  unto  Moses,  "I  have  made 
thee  a  God  to  Pharoah;"  and  in  the  87th  Psalm,  the  kings  and 
governors  of  the  earth,  are  called  Gods.  Now  to  make  out  the 
truth  here  we  must  take  the  context,  to  find  in  what  sense  the 
term  God  is  applied  to  Christ,  and  in  what  sense  the  term  is  ap- 
plied to  Moses  and  e:irthly  judges;  and  if  we  find  that  it  is  used 
in  the  same  sense  in  both  cases,  then  the  Unitarian  argument  is 
good.  But  if  we  find  a  distinction,  a  total  diflerence,  then  his 
argument  is  fallacious,  and  falls  to  the  ground.  The  name  was 
given  to  Moses  on  a  particular  occasion,  and  clearly  means  that 
he  stood  before  Pharoah,  with  authority  from  God:  and  when 
princes,  governors,  and  judges,  are  called  Gods,  it  is  in  such  a 
sense  as  to  render  it  plain  to  every  reader,  that  supreme  deity- 
ship was  not  to  be  attributed  to  them;  for  while  they  are  called 
Gods,  they  are  also  called  ignorant,  wicked,  blind,  unjust,  and  it 
is  said  they  shah  die  like  men,  bat  when  the  name  God  is  applied 
to  Christ,  it  is  in  connexion  with  the  creation  of  the  universe. 
By  Plim  were  all  things  made,  and  without  Him  was  not  any 
thing  made  that  was  made.  Now  in  the  48th  of  Isaiah,  the  10th 
of  Jeremiah,  and  many  other  places,  God  challengeth  the  crea- 
ture to  himself,  as  his  own  work.  "Mine  hand  hath  laid  the  foun- 
dation of  the  earth,  and  my  right  hand  hath  spanned  the  heavens." 
"The  Gods  that  have  not  made  the  heavens  and  the  earth,  even 
they  shall  perish  from  under  the  heavens."  Now  is  the  creation 
of  all  things  a  characteristic  of  the  infinite  God,  and  is  it  declared 
that  Christ  has  created  all  things?  Is  He  not  then  the  supreme 
God?  Docs  not  the  Apostle  Paul  say,  Thou  Lord  in  the  begin- 
ning hast  laid  the  foundation  of  the  earth  and  the  heavens  are 
the  work  of  thy  hands. 

Again,  He  is  called  the  true  God,  so  Jolrn  in  his  first  epistle 
says,  "this  is  the  true  Gud  and  eternal  life."  He  is  also  called  the 
mighty  God— Isaiah  9th.  "Uii'o  us  a  child  is  born,  unto  us  a  son 
is  given,  and  the  government  shall  be  upon  his  shoulders,  and  his 


WHAT    CHRIST    IS.  11 

nameshall  be  called  Wonderful  Counsellor,  the  n:iighty  God."  Now 
Matthew  quotes  this  passage,  and  shows  that  it  was  fulfilled  in  the 
birth  of  Christ.  But  again  He  is  called  "God  overall,  blessed  for 
ever;"  that  is  the  supreme  God.  Now  you  see  in  what  sense  Christ 
is  called  God.  He  is  called  so  in  connexion  with  creation,  with 
eternal  life.  He  is  called  the  true  God— the  mighty  God — the 
supreme  God — God  blessed  for  ever.  I  ask,  has  any  created 
being  ever  been  God  in  the  sense  of  such  language?  But  he  is 
called  Jehovah.  When  John  the  Baptist  is  prophccied  of  in  Isaiah 
and  Malachi,  it  is  said  he  should  come  before  the  face  of  Jeho- 
vah— that  he  should  prepare  the  way  of  Jehovah.  But  does 
not  John  the  Baptist  declare  that  he  was  to  go  before  Christ,  and 
prepare  his  way.  It  was  the  Jehovah  John  was  to  go  before, 
but  John  went  before  Christ,  therefore  Christ  was  the  Jehovah. 
Read  Isaiah  vi.  1 — 3,  compared  with  John  xii — 41.  "These 
things  said  Esaias  when  he  saw  his  glory,  and  spake  of  Him." 
Read  the  11th  of  Zachariah.  Now  we  know  that  this  was 
spoken  of  Christ,  for  he  was  the  Jehovah  that  was  betrayed  for 
thirty  pieces  of  silver,  to  the  Scribes  and  Pharisees,  that  He 
might  be  put  to  death.  Again,  read  Zachariah  13th — "Awake, 
Oh  sword,"  &.c.  Now  what  is  a  '■'felloicV  Does  it  not  mean  an 
equal:  and  who  is  spoken  of  here  as  the  equal  of  the  Lord  of 
Hosts,  but  Christ?  If  then  He  is  the  equal  of  the  Lord  of  Hosts, 
is  He  not  the  infinite  God?  [45th  chap,  of  Isaiah  and  23d  verse.] 

In  the  14th  of  Romans,  Paul  quotes  this  verse,  applying  it  to 
Christ: — He  says,  it  is  written,  saith  the  Lord,  every  knee  shall 
bow  to  me  and  every  tongue  shall  confess  to  God.  Read  24th  and 
25th  verses  of  the  same  chapter  of  Isaiah.  Now  connect  this 
with  what  is  declared  by  all  the  Apostles.  Here  it  is  foretold 
that  the  church  should  be  justified  in  God — that  the  church 
should  glory  in  God — and  have  righteousness  in  God.  But  Paul 
tells  us  that  the  church  is  justified  in  Christ — that  the  church 
glories  in  Christ — that  the  church  has  righteousness  in  Christ; 
therefore  Christ  is  God,  the  supreme  Jehovah  God.  I  have 
traced  the  scriptures  to  learn  that  every  name  and  title  given 
the  infinite  God  is  also  given  to  Christ, 

2.  All  the  perfections  and  attributes  of  the  infinite  God  are 


12  WHAT    CHRIST    13. 

ascribed  to  Christ — Rev.  i.  10.  11.  Rev.  ii.  8 — compared  Isaiah 
xliv.  6.  "Thus  saith  Jehovah,  king  of  Israel,  and  his  Re- 
deemer Jehovah  of  Hosts.  I  am  the  first  and  I  am  the  last" — 
Isaiah  xlviii.  12.  "Hearken  unto  me,  O  Jacob,  and  Israel 
my  called.  I  am  he,  I  am  the  first,  I  also  am  the  last." 
Now  if  Jehovah  be  the  first  and  the  last,  Christ  is  the  first  and 
the  last;  and  if  this  means  eternal  existence,  then  it  means  so  of 
both.  Again  Prov.  viii.  22.  23.  "the  Lord  possessed  me  in  the  be- 
ginning of  his  way,  before  his  works  of  old.  I  was  set  up  from 
everlasting," — Micah  v.  2.  "And  thou  Bethlehem  Ephrata,  though 
thou  be  little  among  the  thousands  of  Judah,  yet  out  of  thee 
shall  come  forth  unto  me,  that  is  to  be  ruler  in  Israel,  whose  go- 
ing forth  has  been  from  of  old,  from  everlasting" — John  v.  20. 
"This  is  the  true  God  and  eternal  life."  Is  almighty  power  an  at- 
tribute of  the  infinite  God — Rev.  i.  8.  I  am  Alpha  and  Omega, 
the  beginning  and  the  ending,  who  is,  who  was,  and  who  is  to 
come,  the  Almighty — Hebrews  i.  2.  It  is  said  He  upholds  all 
things  by  the  word  of  his  power. 

Again,  is  omniscience  an  attribute  of  the  infinite  God — is  there 
any  being  that  knows  all  things  but  God?  Now  Peter  said  to 
Christ,  "Lord  thou  knowest  all  things."  Solomon  in  his  prayer  at 
the  dedication  of  the  temple,  says,  "for  thou,  OLord,  even  thou, 
only  knowest  the  hearts  of  all  the  children  of  men."  And  God 
himself  says,  "I  the  Lord  search  the  heart,  I  try  the  reins  of  the 
children  of  men."  But  Christ  says.  Rev.  ii.  23,,  "and  all  the 
churches  shall  know  that  I  am  He  who  searcheth  the  reins  and 
the  hearts."  And  how  often  is  it  said  that  he  knew  all  men — 
knew  their  thoughts — perceived  their  thoughts — knew  their 
thoughts. 

Again,  is  omnipresence  an  attribute  of  the  infinite  God?  Who 
but  God  can  be  present  in  all  places  at  the  same  time?  Yet  in  the 
very  same  manner  that  God  ascribes  omnipresence  to  himself,  so 
does  Christ  ascribe  to  himself.  Thus  God  says  to  his  ancient 
people,  "In  all  places  where  I  record  my  name,  I  will  come  unto 
thee,  and  I  will  bless  thee,"  And  in  the  very  same  sense  Christ 
says,  "Where  two  or  three  are  gathered  together  in  my  name 
there  I  am  in  the  midst  of  them." 


WHAT    CHRIST    IS.  13 

Is  immutability  an  attribute  of  the  infinite  God?  Yes,  for  Je- 
hovah says,  "1  am  God,  and  I  change  not;"  and  so  of  Christ  it  is 
said,  that  "he  is  the  same  to-day, yesterday,  and  forever."  Now 
brethren,  in  the  name  of  the  most  iioly,  1  ask  you  what  do  you 
think  of  Christ?  If  He  be  the  eternal  God— the  almigiity  God— 
the  omniscient  God — the  omnipresent  and  unchanging  God — can 
there  be  a  greater  God! 

3.  AH  the  works  of  the  infmitc  God  are  ascribed  to  Clirist. — 
Is  it  not  said  that  God  created  the  heavens  and  the  earth  and 
all  that  they  contain — that  it  is  in  God  we  live  and  have  our 
being?  But  is  it  not  also  said,  that  by  Christ  "all  things  were 
made,  and  without  him  was  not  any  thing  made  that  was  made?" 
That  "all  things  visible  and  invisible,  whether  they  be  thrones  or 
dominions,  or  principalities  or  powers,  were  made  by  Him;  and 
that  he  upholds  all  things  by  the  word  of  his  power?"  And  in  this 
sense  He  is  called  "king  of  khigs,  and  lord  of  lords,  the  blessed 
and  only  potentate  who  is  over  all  things,  God  blessed  for  ever." 
Is  it  not  said  that  Jehovah  made  all  things  for  himself?  yes,  and  of 
Christ  it  is  said,  "all  things  were  made  by  Him  and  for  Him."  And 
as  He  is  the  creator,  upholder  and  lord  of  all,  so  He  is  the  judge 
of  all.  Is  it  not  said  that  "every  one  must  give  an  account  of 
himself  to  God?"  But  it  is  also  said  "we  must  all  appear  before  the 
judgment  seat  of  Christ,  that  every  one  must  receive  according  to 
the  things  done  in  the  body."  But  must  not  the  judge  of  the  uni- 
verse be  omniscient  to  know  the  actions  and  motives  of  all  crea- 
tion, and  must  He  not  be  omnipresent  to  have  witnessed  every 
movement  of  every  child  of  man  in  the  different  parts  of  the 
world,  and  must  He  not  be  all  powerful  to  execute  the  judgment 
which  a  consummate  equity  will  pronounce  on  that  day?  To 
get  rid  of  all  this  the  Unitarian  says:  He  is  a  delegated  judge. 
Well,  the  idea  of  delegation  is  both  plain  and  simple:  it  means 
one  person  empowering  another  to  act  in  his  place  or  for  him. 
But  can  you  delegate  to  another  your  own  existence,  life  and 
being.  If  God  delegated  his  own  attributes  to  a  creature,  what 
is  that?  Why  it  is  making  that  creature  equal  to  himself,  it  is 
making  that  creature  a  God,  that  is,  making  a  finite  limited  being^ 
an  infinite  unlimited.    The  idea  is  equally  horrible  and  prcposlc- 


14  WHAT  CMRIST  1.9. 

rous.  With  all  these  plain  trutlis  before  your  minds,  I  ask  what 
do  you  think  of  Christ? 

We  have  shown  that  the  same  names  and  titles,  attributes 
and  perfections  are  given  to  Clirist,  that  are  given  to  the  infinite 
God — that  the  very  same  works  are  ascribed  to  Him-  Now 
lastly,  we  are  to  show  that  we  are  commanded  to  worship 
Christ  as  the  infinite  God.  In  the  first  chapter  of  Hebrews, 
it  is  said  by  God,  when  He  brings  the  first  begotten  into  the 
world,  "let  the  angels  of  God  worship  Him."  "Every  knee  must 
bow  to  Him — of  things  in  heaven  and  things  in  earth,  and  things 
under  the  earth;  and  that  every  tongue  should  confess  that  Jesus 
Christ  is  Lord,  to  the  glory  of  God,  the  Father."  All  are  com- 
manded to  "honor  the  son,  even  as  they  honor  the  Father." 
AH  the  ends  of  the  earth  are  required  to  "look  to  Him  and  be 
saved,  for  he  is  God,  and  there  is  none  else."  The  baptismal  ser- 
vice is  an  act  of  worship,  and  Christ  commanded  that  it  should  be 
performed  in  these  words:  "Baptizing  them  in  the  name  of  the 
Father,  of  the  Son,  and  the  Holy  Ghost."  Brethren,  you  all  know 
that  it  is  written,  "thou  shalt  worship  the  Lord  thy  God,  and  Him 
only  shalt  thou  serve;"  but  all  the  angels  in  heaven  worship  Christ. 
The  church  in  all  ages  has  obeyed  the  divine  command,  and  wor- 
shipped Christ;  prophets  have  worshipped  Him;  apostles  have 
worshipped  Him;  men  full  of  faith  and  of  the  Holy  Ghost  have 
worsliipped  Him — they  lived  and  died  worshipping  Him.  And  if 
Christ  is  God,  if  He  is  Jehovah,  they  have  done  their  duty;  but  if 
he  be  not  God,  if  he  is  not  Jehovah,  they  lived  and  died  violating 
the  very  first  command  of  God's  law,  which sa\s,  thou  shalt  have 
no  other  God  before  me. 

From  this  subject  we  learn  what  a  great  change  true  religion 
produces  in  the  soul.  How  vast  the  difiference  between  the  first 
and  second  Adam.  A  change  equally  great  the  soul  experiences 
when  it  passes  out  of  the  fallen  guilty  Adam,  into  the  justified, 
the  pure,  the  glorified  second  Adam,  the  Lord  .Tesus  Christ. 

2.  From  this  subject  we  infer  the  blessedness  of  those  who 
savingly  believe  in  Jesus  Christ.  Paul  oflers  the  following  desire  for 
all  believers,  that  Christ  may  dwell  in  their  hearts  by  faith,  that 
they  may  be  able  to  comprehend  with  all  saints,  what  is  the 


WHAT    CHKIST  IS.  15 

breadth  and  length,  and  depth,  and  hciglit,  and  to  know  the  love  of 
Christ  which  passcth  knowledge,  that  they  may  be  filled  with  the 
fulness  of  God.  What  an  idea  is  here  given  of  the  love  of  Christ. 
All  the  length  and  breadth  of  the  finite  world,-  every  thing  finite  in 
all  its  grandeur,  and  all  its  greatness,  and  yet  it  is  untold.  After 
the  church  has  proclaimed  it,  creation  illustrated  it;  and  after  the 
Holy  Ghost  has  brought  some  sense  of  it  to  the  believer's  heart, 
still  it  jiasseth  knowledge,  and  just  because  it  is  not  the  love  of  a 
creature,  for  that  does  not  pass  knowledge,  but  because  it  is  the 
love  of  Him  who  made  the  creature,  and  whose  greatness  the 
creature  cannot  fully  comprehend.  Believer,  you  have  been 
bought  with  the  blood  of  Christ,  which  is  called  the  blood  of  God. 
Can  you  tell  the  value  of  that  blood?  Your  inheritance  will  in 
a  measure  be  proportioned  to  its  valre.  Oh  then  your  happiness 
will  shine  in  bcnutics  ever  fresh,  in  glories  ever  developing,  when 
flying  onward  and  upward  to  the  source  of  light,  the  fountain  of 
joy,  the  covenanted  God  of  your  salvation. 

Lastly,  from  this  subject  we  infer  the  fearful  and  awful  con- 
demnation of  all  those  who  deny  the  true  faith  of  the  Lord  Jesus 
Christ.  I  might  here  be  asked  the  question,  can  a  Unitarian  be 
saved?  I  would  not  hastily  answer  that  question,  but  I  would 
examine  it  by  the  law  and  the  testimony.  The  Unitarian  profes- 
ses to  believe  in  one  supreme  God.  He  also  pi-ofesses  to  believe 
that  Christ  is  a  God,  but  not  equal  in  power  and  glory  to  the  su- 
preme God.  They  say  he  is  a  delegated  God.  Then  the  Unita- 
rian believes  in  two  Gods,  a  supreme  God,  and  a  delegated  God; 
a  great  God  and  a  less  God,  for  if  the  one  derives  all  his  power 
from  the  other,  he  must  be  less  than  the  other.  Now  these  two 
Gods  cannot  deserve  equal  love,  and  reverence,  and  honor,  and 
worship;  for  the  one  is  more  great  and  glorious  than  the  other. 
Now  the  question  arises,  how  is  this  love,  and  honor,  and  wor- 
ship to  be  disposed  of  between  these  two  Gods,  for  they  difier 
from  each  other,  they  are  not  equal.  Then  how  must  our  love 
to  the  supreme  God  differ  from  our  love  to  Christ.  It  would  be 
wicked  to  love  them  alike,  for  the  one  deserves  more  love  than 
the  other,  being  greater  and  more  glorious;  and  for  the  very  same 
reasons  it  would  be  wicked  to  worship  them  alike.     \\^ell  then 


10  WHAT  CHRIST  rs. 

how  are  we  fo  worship  the  other?  Yet  this  is  the  Unitarian  doc- 
trine of  the  Godhead,  stript  of  its  disguise  and  sophistry,  and  put 
in  their  own  words.  It  has,  however,  been  said,  that  Unitarians 
believe,  with  very  little  ditFerence,  what  all  Baptists  and  Presbyte- 
rians believe.  This  could  only  have  been  said  for  purposes  of  de- 
ception, for  these  denominations  and  Unitarians  have  not  the 
same  belief  of  one  single  article  in  the  bible.  There  is  just  as 
much  difference  in  their  belief  as  there  is  between  the  blackness  of 
darkness  and  the  light  of  heaven.  Just  take  the  Unitarian  belief 
of  the  Godhead,  and  is  it  not  destructive  of  all  true  heart  felt 
experimental  piety.  The  Unitarian  is  to  all  intents  and  purposes 
an  unbeliever;  and  I  am  confident  that  1  have  with  me  the  whole 
evangelical  church  of  Christ,  in  all  ages  of  the  world,  when  I 
say  a  Unitarian  in  his  belief  cannot  be  saved.  If  any  say  this  is 
uncharitable,  I  answer,  my  charity  goes  as  far  as  the  truth  of 
God  goes.     If  it  went  beyond  that  it  would  make  God  a  liar. 

But  again,  on  his  own  showing,  on  his  own  principles,  the  Uni- 
tarian is  an  idolater.  If  you  will  carefully  search  the  scriptures, 
you  will  find  that  an  idol  every  where  means,  any  thing  wor- 
shipped in  the  room  of  the  true  God;  and  also,  that  idolatry  is 
the  act  of  ascribing  to  things  and  persons  properties  w^hicli  are 
peculiar  to  God  alone. 

Now  the  Unitarian  declares  that  Christ  is  not  equal  to  the  Fa- 
ther. He  cannot,  therefore,  be  the  true  God;  and  yet  says  he  is 
to  be  worshipped,  and  that  without  any  distinction  from  the  Fa- 
ther. And  here  the  Unitarian  is  not  half  as  consistent  as  the 
Roman  Catholic.  The  Roman  Catholic  prays  to  the  Virgin 
Mary  and  worships  her.  When  charged  with  idolatry  he  denies 
the  charge  by  saying  he  does  not  worship  them  alike;  lie  gives 
supreme  worship  to  God  and  subordinate  to  the  Virgin.  But  the 
Unitarians  do  not  worship  the  God  of  the  bible  in  any  sense. 
Instead  of  worshipping  the  Jehovah,  Elohim,  Father,  Son,  and 
Holy  Ghost,  he  is  guilty  of  deceit  and  gross  impiety,  in  giving 
idolatrous  worship  to  another  and  different  God.  And  now  hear 
wliat  God  says  of  idolaters: — Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God:  be  not  deceived,  and  nei- 
ther fornicators,  nor  idolaters,  nor  adulterers.    Here  you  see 


WHAT  CHRIST    IS.  17 

idolatry  ranked  with  the  vilest  crimes  of  impurity.  "The  fearful 
and  unbclievinq,  and  the  abominable,  and  murderers,  and  whore- 
mongers, and  sorcerers,  and  idolaters,  and  all  liars,  shall  have 
their  part  in  the  lake  which  burneth  with  fire  and  brimstone, 
which  is  the  second  death;  for  without  are  doqs  and  sorcerers, 
and  whoremongers,  and  murderers,  and  idolaters,  and  whosoever 
lovcth  and  maketh  a  lie." 


SERMON   III. 


CIBKIST  ILIFTED  UP. 

"And  I,  if  I  be  lifted  vp  from  the  earth,  will  draw  all  men  unto  me" 
John  xii.  32. 

To  enter  fully  into  this  subject,  picture  to  yourselves  the  vast 
plain  of  Zalmonah,  over  which  the  camp  of  Israel  is  outstretched 
to  the  distance  of  twelve  miles  in  every  thirteen.  All  around 
this  camp  is  agitation,  horror  and  despair;  for  fiery  serpents, 
whose  bite  is  certain  if  not  instantaneous  death,  are  loose  on  the 
people  as  a  judgment  from  avenging  heaven,  for  their  crimes. 
The  plague  is  indiscriminate  and  universal  in  its  influence;  neither 
sex,  nor  rank,  nor  age  is  spared.  The  lisping  infant — the  playful 
child — tiie  blooming  maiden — the  vigorous  youth — the  venerable 
patriarch — and  the  hoary  headed  sage  are  seen  in  every  direction, 
writhing  in  anguish  and  convulsed  with  death.  But  in  the  midst 
of  judgment  God  remembers  mercy — He  hears  the  intercession 
of  his  servant  Moses  on  their  behalf,  and  by  his  express  direction 
a  serpent  of  brass  is  made  exactly  resembling  the  monster  from 
whose  bite  the  people  suffered,  and  is  lifted  up  a  pole,  or  as  the 
Hebrew  word  might  be  translated,  an  ensign,  in  the  midst  of 
the  camp.  Proclamation  is  made,  whoever  is  bitten,  if  he  look 
to  the  brazen  serpent  he  shall  live.  Instantly  that  scene  of  death 
becomes  the  theatre  of  life:  joy  beams  in  every  eye,  new  pulses 
of  health  beat  in  every  vein.  As  soon  as  the  Israelite  feels  the 
gripe  of  the  monster,  he  looks  to  the  brazen  emblem  of  tlic  great 
Redeemer,  and  as  he  looks  he  lives. 


CHRIST    LIFTED    UP.  10 

Such  brethren,  Is  the  scene  to  wliich  our  Redeemer  refers  in 
the  text.  lie  liad  already  pointed  out  its  typical  reference  to 
himself  in  his  memorable  conversation  with  Nicodemus,  the  Jew- 
ish Rabbin.  "As  JMoses  lifted  up  the  serpent  in  the  wildernesr, 
even  so  must  the  son  of  man  be  lifted  up;  that  whosoever  believ- 
eth  on  Him  might  not  perish,  but  have  everlasting  life."  That 
announcement  fie  now  confirms,  adding  the  extent  to  which  it 
should  be  ultimately  known  and  realized.  "And  I,  if  I  be  hfted 
up  from  the  earth,  will  draw  all  men  unto  me."  But  what  does 
our  Saviour  mean  by  this  ambiguous  mode  of  expressing  him- 
self. "I,  if  I  be  lifted  up  from  earth."  Is  there  any  uncertainty 
connected  with  this  great  event/  Is  it,  after  all,  a  transaction 
that  may  or  may  not  transpire.  Oh  no!  it  was  the  purpose  of 
his  own  infinite  mind  from  everlasting,  to  be  lifted  up.  He  hung 
on  the  scenes  of  Calvary  with  ardent  anticipation  and  intense 
desire  long  ere  He  iiad  formed  the  floods  and  fields,  the  hills  and 
valleys  of  this  fair  and  beautiful  world;  and  from  this  purpose 
He  never  swerved  till  He  reached  its  destined  consummation, 
and  on  the  summit  of  Mount  Calvary  saw  every  type  illustrated, 
every  shadow  substantiated,  every  attribute  harmonized,  every 
prediction  accomplished;  and  then,  and  not  till  then.  He  cried, 
it  is  finished,  and  bowed  his  head  and  gave  up  the  ghost. 

But  the  correct  rendering  of  one  word  removes  from  our  text 
its  ambiguity.  The  word  translated  if,  ought  to  have  translated 
ivhen.  "And  I,  when  I  am  lifted  up  from  the  earth,  will  draw 
all  men  unto  me."  Let  us  now  dwell  on  the  great  event  to  which 
our  Redeemer  refers,  His  being  lifted  up  from  the  earth.  There 
are  many  liftings  up  of  Christ  referred  to  in  the  holy  scriptures; 
but  that  which  he  especially  refers  to  in  the  passage  before  us 
is  undoubtedly  his  being  lifted  up  on  the  cross.  In  that  wondrous 
scene  He  was  nailed  to  the  accursed  tree  as  though  He  were 
unfit  to  live,  and  lifted  up  between  earth  and  heaven,  as  unwor- 
thy of  either,  though  lie  was  the  divinely  appointed  intercessor 
between  both  worlds,  and  is  the  only  way  by  which  guilty  and 
rebellious  men  can  rise  from  earth  to  heaven. 

There  are  circumstances  connected  with  the  lifting  up  of 
Christ  on  the  cross,   and  consequences  resulting  from  it  such 


20  CHRIST    LirXED    UP. 

as  are  connected  with  no  other  event  of  which  there  ia  a 
record  in  the  history  of  the  universe.  Did  ever  the  universe 
witness  so  illustrious  a  sufferer.  The  great  and  the  mighty 
have  fallen  in  every  age,  and  other  mountains  beside  the 
mountains  of  Gilboa  have  lamented  their  illustrious  men  slain 
upon  their  high  places:  but  never  was  there  a  victim  such  as  we 
contemplate  to-day.  I  might  tell  you  of  his  spotless  life,  of  his 
diffusive  benevolence — I  might  remind  you  of  his  miracles  of 
mercy — I  might  tell  you  how  lie  poured  the  light  of  day  on  the 
sightless  eye  ball,  and  bade  the  tide  of  health  to  flow  through 
the  veins  of  the  diseased;  and  tell  you  how  He  ejected  the  de- 
mon from  the  distracted  and  convulsed  frame.  But,  Oh  breth- 
ren, the  chief  circumstance  of  wonder,  that  which  fixes  and 
rivets  the  attention  of  men  is  that  which  will  never  cease  to 
excite  the  astonishment  and  adoration  of  all  holy  beings,  is  the 
cross  of  the  incarnate  Jehovah!  Yes,  it  was  -Jehovah's  equal 
against  whom  the  sword  of  his  justice  came  on  Calvary.  It 
was  the  Lord  of  Glory  who  died  upon  the  cross.  It  was  He 
who  spake  and  it  was  done — who  commanded  and  it  stood  fast. 
It  was  He  who  poured  the  light  of  day  on  primeval  chaos — and 
elicited  from  its  gloom  and  silence,  the  harmony  and  beauty  of 
the  spheres.  It  was  He  who  stood  on  the  rolling  deep  and  pitch- 
ed the  foundation  of  the  everlasting  hills.  It  was  he  who  breathed 
into  man  the  breath  of  life  and  animated  the  living  soul,  who  in 
desertion,  in  agony  cried,  "my  God,  my  God,  why  hast  thou  for- 
saken me!" 

Come  christians  and  behold  this  illustrious  sufferer  in  the  gar- 
den of  Gethsemanc — see  him  sinking  under  the  strokes  of  Al- 
mighty God,  who  wounds  him  as  our  substitute  and  surety — hear 
him  pouring  out  his  strong  cries  and  tears  before  his  heavenly 
Father,  while  the  ground  on  which  he  is  stretched  smokes  with 
the  blood  that  rushes  from  every  pore  of  his  agonized  frame. 
Next  behold  him  delivered  into  the  hands  of  a  brutal  and  inhu- 
man soldiery,  who  had  long  been  habituated  to  murder,  and  in- 
ured to  blood.  With  joy  they  execute  the  barbarous  commission* 
What  a  spectacle!  The  sacred,  the  tender,  the  precious  body 
of  the  lledcemcr  is  galled  and  torn  by  llicir  merciless  strokes, 


riiRiST  LirxED  rp.  21 

and  his  blood,  which  just  before  bedewed  liic  ground  of  Getlise- 
mene,  now  flows  in  torrents  on  the  pavement  of  Pilate's  Hall. 
Next  behold  in  the  Court  of  Caiaplias,  smitten  and  derided;  a 
crown  of  thorns  pressed  upon  liis  temples,  already  throbbing  with 
anguish.  Next  behold  Ilim  with  faint  and  trembling  steps  bear- 
ing to  the  sacred  mount  the  wood  on  which  He  is  to  be  oflcred 
a  sacrifice  to  God — see  the  cross  reared — His  arms  arc  stretch- 
ed out  upon  it,  and  they  strike  the  nails  deep  into  those  hands 
that  have  been  employed  only  in  works  of  beneficence  and  mercy, 
and  into  those  feet  which  bore  Him  from  city  to  city,  while  He 
went  about  doing  good.  There  He  suffers  until  justice  is  satis- 
fied, every  woe  undergone,  every  prophecy  accomplished;  then 
calmly,  tranquilly  and  freely,  commends  His  spirit  to  the  hands 
of  his  Father,  crying,  it  is  finished;  He  bows  his  head  and  ex- 
pires. All  nature,  animate  and  inanimate,  rational  and  ir- 
rational, seemed  to  express  its  sympath^^  with  the  sufFcring  Son 
of  God,  The  daughters  of  Jerusalem  bewailed  Him  with  tears 
and  unaffected  sorrow,  as  He  pursued  the  path  to  Calvary. 
The  Sun  could  not  behold  the  spectacle,  but  veiled  his  glories 
in  the  blackest  midnight.  The  solid  ground  heaved  as  with  the 
throes  of  its  own  dissolution.  The  veil  of  the  Temple  was  rent 
in  twain  by  an  invisible  hand.  The  rocks  rent  asunder — Death 
felt  the  shock — dropt  his  icy  chains  and  his  prisoners  started  life. 
But  need  we  wonder  that  all  nature  sympathized  with  its 
God?  never  before  was  such  a  victim  offered  in  sacrifice.  This 
was  the  Lamb  slain  from  the  foundation  of  the  world — the  great 
sacrifice  of  which  all  others  were  but  the  dim  shadows  and  im- 
perfect emblems.  Tiiis  was  the  sacrifice  for  man  to  God — for 
the  guilty  to  the  justice  he  had  awakened  by  his  crimes.  The 
blood  of  this  cross  is  the  mighty  price  of  our  redemption.  The 
atoning  sacrifice  offered  up  on  Calvary,  is  the  harmony  of  the 
divine  attributes;  it  is  the  triumph  of  justice  in  connection  with 
the  triumph  of  mercy.  This  it  is  that  throws  around  the  cross 
its  glory  and  gives  it  its  greatest  attraction,  its  irresistible  charm. 
Oh  yes,  mankind  required  such  a  sacrifice — divine  justice  de- 
manded such  a  victim!  And  I,  says  the  Saviour,  when  I  am 
lifted  up  from  the  earth  will  draw  all  men  unto  mc. 


22  CHRIST    LIFTED    UP. 

On  the  third  day  after  his  crucifixion,  he  was  hftcd  up  from 
the  earth  by  his  triumphant  resurrection  from  the  dead.  It  be- 
hooves us  deeply  to  ponder  the  great  fact  of  our  Redeemer's  re- 
surrection from  the  dead  with  all  its  attendant  circumstances, 
because  it  is  the  token  and  pledge  given  to  the  universe  of  His 
Heavenly  Father's  perfect  acquiescence  in  his  mediatorial  un- 
dertaking, and  of  the  certain  accomplishment  of  every  predic- 
tion He  has  uttered  with  regard  to  the  spread  of  His  gospel,  the 
triumphs  of  his  cross,  and  the  establishment  of  his  kingdom  in 
the  world.  Moreover,  in  the  resurrection  of  Jesus  Christ  from 
the  dead,  we  have  the  pledge  and  prelude  of  our  own.  The 
resurrection  of  Christ  has  set  a  seal  of  Deity  on  the  crucifixion. 
It  proclaims  with  a  voice  as  audible  and  piercing  as  though  the 
words  had  been  uttered  by  angelic  messengers,  passing  through 
the  length  and  breadth  of  the  earth,  that  every  debt  has  been 
met  and  discharged  That  the  resurrection  is  the  completion  of 
all  proposed  by  the  incarnation.  The  resurrection  of  Christ  is  a 
luminous  point,  around  which  is  collected,  the  light  of  prophecy, 
the  eclat  of  miraculous  power  of  miracles,  the  excellency  of 
gospel  doctrine,  its  proportion  to  our  wants  and  the  glory  of  God. 
Christ  has  arisen.  Then  I  fear  not  for  the  Church.  The  dust 
of  my  Saviour's  tomb,  is  that  on  which  all  the  attempts  of  his  en- 
emies shall  be  broken,  as  the  threatening  waves  of  the  sea  are 
broken  on  the  sands  of  the  shore.  Christ  has  arisen  from  the 
dead.  Then  every  veil  is  taken  from  the  eyes  of  faith,  and  all 
uncertainty  from  our  sublime  hopes.  What  are  our  hopes?  a  re- 
surrection, a  paradise,  an  eternity  of  glory.  "The  Lord  .Tesus 
Christ  shall  change  this  vile  body,  that  it  may  be  fashioned  like 
unto  his  own  glorious  body."  In  his  name,  and  by  his  command, 
the  sacred  writers  declare  "there  will  be  a  resurrection  of  the  just 
and  the  unjust."  They  give  us  all  the  circumstances  of  this  won- 
drous event  in  detail;  the  universality,  rapidity,  splendor  and 
magnificence  of  this  glorious  spectacle.  So  vivid  and  so  forcible 
arc  the  descriptions,  that  they  carry  our  faith  to  the  very  por- 
tals of  eternity,  and  we  all  but  sec  the  graves  opening,  the 
scattered  dust  collecting  and  transforming  itself  into  forms  of 
splendor  and  majesty.     We  all  but  hear  the  songs  of  salvation 


CimiST    LIFTED    UP.  23 

breaking  from  tlic  lips  of  the  bright  and  blessed  immortals,  as  they 
ascend  to  meet  their  Lord  in  the  air. 

Oh  Christians,  carry  your  thoughts  forward  to  the  day  in  which 
we  shall  forever  triumph  over  sin,  death  and  the  grave.  Christ 
who  is  our  life  will  appear,  and  wc  shall  appear  with  him  in 
glory.  Oh  think  of  the  million  of  millions  of  beautified  immor- 
tals, endued  with  celestial  nature,  fitted  to  approach  the  lumi- 
nous throne  of  Jehovah  to  see  God  and  live!  Like  mirrors 
around  that  throne,  we  shall  receive  and  reflect  the  rays  of  his 
glory.  Oh  the  blessed  day!  when  we  shall  throw  ofl'  the  cum- 
brous load  of  death,  and  spring  into  liberty  and  life — when  our 
glorified  bodies  suited  to  the  expanded  and  dilated  powers  of  the 
soul,  moving  with  the  rapidity  of  thought,  shall  range  over  the 
hills  of  eternal  day,  look  over  the  extent  and  brilliancy  of  all 
created  worlds,  and  join  with  the  morning  stars  in  their  shouts  of 
joy.  Oh  yes,  w^e  shall  then  have  powers  to  comprehend  and  re- 
concile the  events  of  Providence  with  the  attributes  of  the  Lord 
of  All — we  will  see  all  the  movements  of  the  wheels  of  provi- 
dence which  the  Almighty  arm  has  rolled  on  in  all  successive 
ages  of  time;  yes,  and  all  the  mysteries  of  redemption  will  lie 
open  to  our  view — we  will  see  redeeming  love  in  its  plentitude 
and  perfection.  And  Oh  what  will  be  our  ecstasy,  when  sink- 
ing on  the  bosom  of  eternal  love,  wc  shall  be  absorbed  in  the 
blessedness  of  God! 

Oh  remember  these  blessed  truths  Christians,  when  you  see  a 
grave  prepared,  and  the  coflin  lowered,  and  the  tears  of  mourn- 
ers. That  body  of  the  brother  or  sister  committed  to  the  cold 
custody  of  the  dust,  will  moulder  or  waste  away:  but  it  will  at 
length  stir  in  its  narrow  home,  and  come  forth  glorified  and  im- 
mortal. Fond  mother!  you  remember  with  all  the  tenderness  of 
a  mother's  love,  that  dear  child  that  once  bloomed  on  your  bo- 
som in  its  infant  loveliness,  but  the  cold  winter  of  death  withered 
the  cherished  flower.  You  saw  it  laid  in  the  grave,  and  it  seemed 
to  you  that  your  very  heart  was  buried  there  with  it; — and  in- 
consolable like  Rachael,  you  weep  and  say — Oh!  my  child  is  not! 
Fond  mother,  dry  your  tears!  your  child  still  is — not  indeed  with 
you; — but  could  you  look  through  the  veil  that  hides  heaven  from 


34  CHRIST    LIFTED   UP, 

mortal  sight,  you  would  see  that  dear  object  of  your  love,  a  brigh^l 
angel  in  the  arms  of  Christ.  Peaceful  are  its  slumbers  in  the 
grave,  and  from  that  grave  will  arise  a  form  shining  in  seraphic 
brightness.  Ivfother!  have  you  a  part  in  the  first  resurrection'? 
will  that  child  be  in  your  arms  again? — you  will  be  with  it,  and 
forever  with  the  Lord.  Christ  has  arisen;  and  what  is  death  to 
the  believer — the  end  of  his  sorrows — the  gate  of  liberty — the 
dawn  of  happiness — the  germ  of  life.  Oh  then,  suffering, 
mourning,  dying  christian,  like  Job  take  the  pen  of  iron  and 
engrave  on  the  rock,  or  rather  take  flames  of  holy  love  and 
write  on  every  fold  of  your  heart,  this  delightful  truth,  "Christ 
is  risen  from  the  dead!"  Oh  yes,  light  has  now  arisen  on  the 
darkness  of  the  grave,  and  we  shall  all  awake  from  the  long 
sleep  of  death. 

If  J  had  never  seen  the  loveliness  and  the  vitality  of  spring 
bursting  from  the  coldness  and  torpidity  of  winter — if  I  had 
never  seen  the  gay  flower  unfurling  its  beauties  to  the  gentle 
breeze  of  the  dewy  morning — if  I  had  never  seen  the  rising  sun 
scattering  the  shades  of  night,  and  throwing  his  golden  rays 
around  the  tops  of  the  distant  hills — if  I  had  never  seen  the 
waving  harvest  arise  from  the  grain  which,  to  all  appearance, 
had  perished  in  the  clod — in  a  word,  had  I  any  doubt  of  the  re- 
surrection of  Christ,  I  might  look  with  trembling  apprehension, 
perhaps  with  hopeless  despair,  to  the  day  of  death.  But  as  it 
is,  I  know  that  the  risen  Saviour  will  bring  me  again  in  loveliness 
and  beauty  from  the  desolation  of  the  grave,  and  in  the  bright 
day  of  heaven's  blessedness,  I  shall  feel  my  whole  existence 
made  immortal. 

Again,  our  Saviour  was  lifted  up  in  his  ascension  forty  days  after 
lie  was  lifted  on  the  cross,  when,  in  converse  with  his  disciples, 
the  opening  heavens  received  Him,  evermore  to  retain  his  glori- 
fied humanity.  Oh  then  it  was,  that  the  hyms  and  halclujah's 
of  cherubim  and  seraphim,  and  the  spirits  of  the  just  made  per- 
fect, welcomed  him  to  his  eternal  throne!  Thus  it  is  in  songs  of 
Israel's  ins])ired  bard:  "lift  up  your  heads.  Oh  ye  gates,  and  be  ye 
lifted  up  ye  everlasting  doors,  and  tiie  king  of  glory  shall  come 
ill" — yes,  lie  entered  with  the  form  of  majesty  upon  his  brow, 


i 


CHRIST    LUTED    UP.  25 

his  mediatorial  diadem,  studded  with  precious  gems,  the  souls 
of  His  redeemed.  On  his  vesture  a  name  was  written,  "King  of 
kings,  and  Lord  of  Lords."  He  moves  through  the  radiant  throng, 
approaches  the  holy  place  not  made  with  hands,  sprinkles  the 
mercy  seat  with  his  own  most  precious  hlood,  and  an  odor  and 
a  fragrance,  and  an  awful  rapture,  and  unutterable  joy  were 
diffused  through  all  the  regions  of  the  blessed,  such  as  heaven 
had  never  known  before. 

Lastly,  there  is  a  sense  in  which  Christ  is  still  lifted  up  from 
the  earth;  in  the  faithful  preaching  of  the  Gospel.  And  I,  when 
1  am  lifted  up  from  the  earth  will  draw  all  men  unto  me.  This 
does  not  mean  every  individual  of  the  human  race;  we  cannot, 
in  the  exercise  of  the  largest  and  most  extended  charity,  con- 
template this.  The  time  has  not  come  when,  at  the  name  of 
Jesus,  every  knee  bows  and  every  tongue  confesses.  Docs  every 
knee  in  this  village?  Does  every  knee  in  this  assembly  bow  to 
Jesus?  And  think  of  the  millions  and  millions  that  know  not 
Christ,  that  never  hear  his  name!  How  sad  and  forlorn  the 
condition  of  the  poor  Pagan,  conscious  that  he  did  not  make 
himself,  he  cries,  where  is  God  my  maker?  There  is  none  to 
tell  him  where.  He  feels  after  him,  if  haply  he  may  lind  him; 
but  he  feels  in  vain.  The  light  of  nature  is  not  sufficient  to 
pierce  and  penetrate  the  gloom  that  every  where  surrounds 
him.  Frighted  by  the  stings  of  conscience  does  the  Pagan  cry, 
"What  must  I  do  to  be  saved?  The  stillness  of  death  pervades 
the  moral  solitude  around  him,  and  no  sound  returns  but  the 
trembling  echo  of  his  own  voice.  And  what  must  he  do?  He 
has  tried  the  penance  and  the  prayer — the  offering  and  the  sac- 
rifice— the  toilsome  pilgrimage  and  the  self  inflicted  torture — 
the  lash  has  resounded  from  his  agonized  limbs — the  crimson 
stream  has  flowed  from  his  lacerated  body;  but  all  in  vain.  And 
what  does  he  do  next?  He  lies  down  to  be  crushed  beneath  the 
wheels  of  the  monster  idol's  car — a  voluntary,  but  despairing 
victim  to  the  Moloch  of  his  adoration.  But  brethren,  all  this 
darkness  w^ill  roll  away  before  the  brightness  of  gos])el  truth. 
In  those  lands  of  desolation  the  glad  tidings  of  salvation  will  be 
heard.     To  them  the  lively  oracles  will  be  sent,  and  missionaries 

4 


2G 


t;Hni-.r  liitkd  vr. 


on  every  liil!  and  vale  of  Paganism  will  unfurl  the  standard  of 
the  cross.  And  every  where  the  glad  exclamation  will  be  heard, 
"how  beautiful  on  the  mountains  arc  tlie  feet  of  them  that  brinj^ 
glad  tidings  and  publish  the  gospel  of  peace."  Oh  brethren,  the 
gospel  has  a  message,  for  it  has  a  boon,  for  all.  It  hands  around 
the  cup  of  life  in  a  dying  world:  it  says,  "Ho  every  one  that 
thirsteth  come  ye  to  the  waters:"  yes,  and  this  invitation  will  be 
embraced.  Every  Pagan  idolatry — every  Papal  superstition — 
every  Mohamedan  delusion  will  lie  prostrate  beneath  the  lle- 
deemer's  chariot  wheels.  The  Brahmin  will  bring  his  shaster; 
the  Mussulman  his  koran,-  the  Roman  Catholic  hi»  mass  book; 
and  scatter  them  to  the  winds,  or  give  them  to  the  flood  or  the 
flames;  and  then  Jew  and  Gentile  will  severally  blend  in  one 
christian  church.  Oh  the  unearthly  sounds  that  will  then  be 
heard;  myriads  in  heaven  responding  to  myriads  on  earth!  Their 
voices  will  peal  the  loud  notes  of  praise — "the  kingdoms  of  this 
world  are  become  the  kingdoms  of  our  Lord  and  of  his  Christ." 


SERMON    IV. 


ON    DIVORCE. 


"When  a  man  hath  taken  a  wife,  and  married  her,  and  it  come  to  pass 
that  she  find  no  favor  in  his  eyes,  because  he  hath  found  some  unclcan- 
ness  in  her;  then  let  him  write  her  a  bill  of  divorcement,  and  give  it  t?i 
her  hand,  and  send  her  out  of  his  house.'" — DklteuojiOMt  .xxiv.  chap., 

I     VERSE. 

There  never  was  a  religion  in  the  world  so  friendly  in  all 
respects  to  the  best  interests  of  man,  as  the  christian  religion. 
It  does  not  merely  show  the  only  way  of  deliverance  from  all 
the  evils  to  which  sin  exposes  in  the  world  to  come,  and  gives 
assurance  of  a  felicity  which  passes  all  conception;  but  it  also 
points  out  the  way  of  being  happy  upon  the  earth.  From  it,  as 
from  a  rich  fountain,  we  may  draw  righteousness,  charity;  may 
I  not  say  sound  politics,  as  well  as  truth.  It  is  the  cflectual  cause 
and  the  firm  support  of  public  tranquility  and  domestic  happi- 
ness. Nothing  is  so  proper  as  its  principles  to  establish  and  main- 
tain the  peace,  order,  and  prosperity  of  states,  cities,  villages,  and 
families.  It  banishes  the  troubles,  deceits,  and  divisions  which 
corruption  produces.  We  are  called  to-day  to  confirm  this  last 
proposition  in  reference  to  a  particular  subject;  and  may  the 
Father  of  mercies,  the  Prince  of  peace,  and  the  Spirit  of  love, 
cause  our  meditations  to  contribute  to  convince  us  more  and 
more  of  the  excellency  of  gospel  morality,  and  engage  us  to  be 
more  and  more  conformed  to  it  in  our  sentiments  and  conduct. 
We  will  call  your  attention  to  two  points: — 

I.  We  will  shew  what  is  the  doctrine  of  the  Scripture  respect- 
ing divorce. 


28  ON  DIVORCE. 

II.  We  will  discuss  some  questions  to  which  this  doctrine  has 
given  rise. 

1.  The  bible  doctrine  respecting  divorce.  Our  text  is  the  prin- 
cipal if  not  the  only  passage  on  which  the  Jews  founded  their 
belief  of  this  doctrine;  but  in  our  text  Moses  does  not  ordain 
or  appoint  divorces,  he  merely  takes  it  for  granted  that  they 
were  already  in  common  usage.  But  he  did  not  appoint  them, 
and  it  is  clear  he  did  not  condemn  them,  either  in  our  text  or 
elsewhere.  Our  text  contains  a  toleration  or  a  tacit  permission 
of  this  common  usage.  But  Moses  appointed  two  ordinances 
respecting  divorces.  The  first  was,  if  the  husband  put  away 
his  wife,  he  must  give  her  a  letter  of  repudiation  in  form,  and 
committed  to  writing,  and  solemnly  declared  before  witnesses. 
He  must  also  shew  cause  of  his  dislike — he  must  have  found 
some  uncleaness  in  her.  The  Jewish  writers  never  understood 
this  expression  uncleanness  of  any  physical  disease  or  deformity, 
but  always  of  something  indecorous,  immodest  or  indehcate.  Ley- 
decker,  a  professor  of  divinity  at  Amsterdam,  in  Holland,  and  a 
most  learned  expositor  of  Jewish  antiquities,  enumerates  several 
things  from  the  Jewish  Talmud,  which  they  say  were  sufficient 
causes  for  a  man  to  put  away  his  wife.  Whatever  it  was,  it  must 
have  been  a  less  ofTcnce  than  adultery,  for  that  was  to  be  punish- 
ed, with  death;  nor  could  it  have  been  a  suspicion  of  that  crime, 
for  that  was  to  be  tried  by  the  water  of  jealousy. 

The  second  ordinance  was  that  the  parties  being  thus  divorced, 
it  was  lawful  for  them  to  marry;  but  the  woman  thus  divorced 
must  never  contract  a  second  marriage  with  her  former  hus- 
band. Now  who  does  not  see  the  object  of  these  ordinances? 
It  was  to  render  this  practise  less  precipitate,  less  rash,  and  con- 
sequently less  frequent.  The  woman  could  not  allege,  to  excuse 
or  palliate  her  conduct,  that  she  had  been  repudiated  by  a  word. 
No  it  could  only  be  by  an  act  properly  attested;  and  the  husband 
ran  less  risque  to  do  it  in  a  sudden  movement  of  anger,  in  a  man- 
ner of  which  he  might  afterwards  repent.  He  had  time  for  reflec- 
tion, to  weigh  leisurely  all  the  consequences  of  such  a  resolution; 
and  an  interview  might  prevent  its  execution. 

But  the  corruption  of  the  Jews  had  converted  this  remedy 


ox  nivoRCF..  29 

into  a  poison.  Tliey  employed  it  to  authorize  their  Hcentious- 
ness,  which  it  was  designed  to  repress:  and  especially  as  about 
our  Saviour's  time  there  were  at  Jerusalem  two  schools,  cele- 
brated on  account  of  the  two  masters  that  were  at  the  head  of 
them,  Shammai  and  Ilillcl.  One  of  the  matters  in  which  they 
diflfered,  was  divorce;  the  one  maintaining  that  lasciviousness 
alone  rendered  it  lawful;  the  other,  that  it  might  take  place  for 
many  causes.  They  both  equally  attcm[)ted  to  support  their 
opinions  by  the  law  of  Moses,  and  particularly  by  our  text.  Sham- 
mai inferred  from  it  that  the  letter  of  repudiation  ought  not  to  be 
given  to  a  woman,  unless  something  unseemly,  disgraceful,  or 
contrary  to  conjugal  fidelity  were  found  in  her  conduct.  On  the 
contrary  Hillel  asserted  that  if  she  were  not  pleasing  to  her  hus- 
band, if  he  felt  any  aversion  towards  her,  that  was  sufficient 
cause  to  put  her  away. 

It  appears  this  last  opinion  was  most  in  accordance  with  the 
licentiousness  of  that  age,  and  therefore  had  the  greatest  number 
of  partizans.  The  Pharisees  in  general  were  of  the  number, 
and  they  sought  to  draw  our  Saviour  into  a  snare  by  obliging 
him  to  declare  his  mind  respecting  this  controversy.  They  had 
no  doubt  from  all  they  heard  him  preach,  that  he  would  declare 
in  favor  of  Shammai,  and  in  opposition  to  the  views  of  the  mul- 
titude, and  that  therefore  the  multitude  would  be  excited  against 
him.  In  this  hope  they  propose  to  him  the  question  so  strenuous- 
ly agitated  in  their  schools — "Is  it  lawful  for  a  man  to  put  away 
his  wife  for  every  cause."  Now  you  perceive  this  was  the  opinion 
of  Hillel,  their  master.  They  were  not,  however,  deceived  in 
their  scheme,  for  our  Saviour  declared  openly  against  divorce, 
and  that  by  placing  before  their  eyes  the  following  considera- 
tions:— God  at  the  beginning  made  one  man  and  one  woman,  and 
placed  them  in  a  state  where  divorce  was  impossible,  from  which 
we  ought  to  infer  that  it  cannot  be  expedient.  And  still  more, 
God  had  established,  both  in  the  nature  of  the  thing,  and  by  ex- 
press declaration,  that  this  union  between  husband  and  wife 
ought  to  prevail  above  all  other  relations  of  life — that  they  be- 
came in  many  respects  one  ficsh,  two  parts  in  one  whole,  and 
therefore  what  God  has  thus  so  intimately  joined  together,  no 


30  0\  DIVORCE. 

man  ouglit  to  separate  for  any  cause  dictated  by  his  passions. 
The  Pharisees  finding  they  could  not  controvert  this  reasoning, 
took  refuge  in  the  statute  of  Moses,  and  said,  \vhy  then  did  Moses 
command  to  give  a  writing  of  divorcement  and  put  her  away? 
Thus  they  sought  to  place  our  Saviour  in  contradiction  with  the 
Jewish  law-giver.  Before  our  Saviour  removed  this  apparent 
contradiction,  he  removed  the  error  into  which  they  had  fallen 
by  making  a  command  of  that  which  was  a  mere  toleration — 
and  he  says,  what  did  Moses  command  you?  The  Pharisees 
now  perceived  that  they  had  gone  too  far,  that  the  old  testament 
contained  no  formal  command  respecting  divorce — that  it  merely 
granted  a  permission.  Moses,  said  our  Lord,  suffered  or  permit- 
ted you  to  put  away  your  wives;  and  then  he  gave  the  reason 
for  it,  because  of  the  hardness  of  your  hearts,  because  of  your 
extreme  perversity.  He  does  not  however  affirm  that  marriage 
is  absolutely  indissoluble.  He  specifies  a  case  in  which  it  may 
be  annulled,  the  infidelity  of  one  of  the  parties;  but  he  declares, 
beyond  this,  divorce  is  criminal;  and  whosoever  for  any  other 
cause  shall  put  away  his  wife,  shall  be  guilty  of  adultery,  and  be 
held  responsible,  at  the  bar  of  God,  for  the  sins  that  may  be 
committed  by  his  wife  and  others,  as  the  consequence  of  this 
act. 

This  is  the  substance  of  the  doctrine  of  our  Lord  in  this  mat- 
ter. It  has  given  rise  to  many  questions  of  great  difiiculty, 
which  have  exercised  the  talents  of  both  jurists  and  theologians. 
Most  of  them  have  given  opinions  by  no  means  conclusive  or 
consistent;  and  for  this  reason,  they  did  not  begin  with  first  prin- 
ciples, but  they  have  commenced  by  citing  authorities,  comment- 
ing upon  them,  reasoning  from  them,  or  attempting  to  refute 
them.  But  who  does  not  know  that  the  safe  and  sure  way  of 
arriving  at  truth,  is  to  begin  with  first  principles,  and,  by  a  course 
of  consecutive  reasoning,  to  follow  them  up  to  their  legitimate 
results.  We  have  our  subject  now  fairly  before  us.  Let  us 
discuss  it  on  its  own  merits,  beginning  with  first  principles. 

And  I  lay  this  down  as  a  first  principle,  that  the  foundation 
of  man's  obligations  or  duty,  are  the  relations  he  sustains  to 
other  intelligent  beings  according  to  the  nature  of  the  one  and 


o.\   m\ui\CK.  31 

the  other,  and  the  circumstances  in  which  he  is  actually  placed. 
Man  has  to  God  the  relation  of  creature:  he  is  therefore  to  rev- 
erence, love  and  serve  him.  It  is  the  same  with  all  our  other 
obhgations.  They  arc  formed  and  determined  in  part,  hy  \vliat 
God  made  us  by  what  we  originally  were;  by  the  situation  in 
which  he  placed  us,  and  the  situation  in  wluch  we  have  placed 
ourselves;  and  in  part  by  the  use  man  made  of  his  liberty,  by  which 
he  divested  himself  of  certain  dispositions,  and  passed  into  a  dif- 
ferent state.  It  is  evident  that  our  relations  change,  and  conse- 
quently our  obligations  must  vary  according  as  the  situation  and 
circumstances  of  men  change.  God  made  man  holy:  of  that  state 
repentance  was  no  obligation;  but  when  he  became  a  sinner  repen- 
tance became  an  essential  obligation.  God  made  man  just:  and  if 
all  men  acted  justly,  none  would  be  obliged  to  make  restitution; 
but  when  men  act  unjustly  restitution  becomes  an  imperious 
duty.  Now  it  has  ever  been  the  lixcd  will  of  God,  that  men 
should  always  conduct  themselves  in  a  manner  conformed  to 
their  relations.     This  is  the  voice  of  reason  and  revelation. 

This  being  a  settled  point,  what  has  been  the  source  of  obli- 
gation concerning  marriage?  What  the  relation  it  has  formed? 
What  its  primitive  institution?  At  first  God  created  Adam  and 
Eve  alone.  He  made  but  one  man  and  one  woman:  from  them 
the  whole  human  race  was  to  descend.  Between  them  he 
formed  an  intimate  union,  to  which  God  affixed  the  seal  of  his 
own  authority  by  an  express  order.  Now  whatsoever  God  doth 
shall  be  forever.  Nothing  is  to  be  put  to  it,  nor  any  thing  taken 
from  it.  It  is  clear  that  the  state  in  which  He  placed  our  first 
parents  was  absolutely  the  best  in  itself;  and  if  men  were  not 
sinful  they  would  never  desire  the  least  alteration  in  it.  But  sin 
having  come  into' the  world  occasioned  changes  in  this  respect, 
and  gave  place  to  new  relations  and  new  obligations.  Men  would 
not  remain  within  the  bounds  God  had  prescribed  to  them,  but 
they  began  to  prescribe  for  themselves,  and  gave  themselves  to 
excesses  often  prejudicial  to  the  order  of  states,  the  peace  of 
families,  the  education  of  children.  Every  nation  not  entirely 
brutalized,  legislators  possessed  of  the  least  wisdom,  employed 
means  to  prevent  these  disorders  or  to  render  them  less  hurtful. 


32  ot:  uivorce. 

Marriage  was  one  great  oLject  of  civil  laws:  all  nations  did  not,  is 
true,  view  it  in  the  same  light,  yet  generally  its  primitive  object 
was  not  lost  sight  of.  It  was  considered  as  a  contract,  solemn 
and  inviolable,  which  to  be  valid  ought  to  be  accompanied  with 
certain  determined  formularies,  of  a  religious  character;  and 
the  most  severe  punishments  were  decreed  against  those  who 
violated  its  bonds. 

But  sin  produced  other  disorders  which  it  became  necessary 
to  obviate.  Opposition  of  views,  inclinations  and  characters,  quar- 
rels and  infidelities,  were  causes  that  often  poisoned  all  the  sweets 
of  this  union.  And  what  could  remedy  this  evil?  That  which 
lirst  presented  itself  to  the  mind  was  to  separate  the  persons  who 
could  not  live  together  in  peace;  and  to  this  they  had  recourse. 
But  they  soon  discovered  that  these  separations,  as  they  became 
common,  were  sources  of  new  crimes.  To  correct  this  evil, 
restrictions  and  precautions  were  employed,  but  all  the  inven- 
tions of  men  were  but  feeble  palliatives;  and  divorces,  which 
always  had  for  their  support,  in  almost  all  places,  depravity  of 
nianners,  drew  after  them  multiplied  disorders. 

Now  represent  to  yourselves  things  standing  on  this  footing, 
when  God  sent  Moses  to  give  laws  to  the  Israelites.  What  regu- 
lation ought  he  to  make  on  this  point  at  that  time,  among  such 
a. people  as  the  Jews  were?  Ought  he  absolutely  to  have  inter- 
dicted divorces?  But  would  not  this  prohibition  have  repelled 
carnal  men,  who  had  fallen  into  the  custom  of  all  nations  around? 
In  this  particular,  a  restraint  would  have  been  followed  by  cruel- 
ties, adulteries  and  horrible  murders.  It  was  then  because  of 
the  hardness  of  their  hearts,  as  our  Saviour  says,  Moses  sufTered 
them  to  put  away  their  wives.  Moses  knew  that  this  abuse 
could  not  be  abolished  without  danger.  A  wise  and  holy  law- 
giver, he  is  satisfied  to  propose  a  more  exact  discipline;  to  limit 
and  restrain  this  license  to  limits  which  must  not  be  passed  with- 
out bringing  down  the  judgments  of  God. 

But  this  toleration  is  among  the  old  things  that  are  passed 
away.  Under  the  gospel  our  relations  are  changed:  it  has  pro- 
duced in  the  state  of  men  important  changes  which  ought  to 
produce  a  peculiar  influence  on  this  Doint.     The  gospel  exhibits 


ON   DlVOllCK. 


33 


with  more  clearness,  extent,  and  force,  the  duties  of  men  in  all 
states  of  life;  and  especially  in  the  married  state.  It  has  sub- 
stituted to  the  bonds  formed  by  nature  and  interest,  a  union  more 
close  between  those  of  the  household  of  faith.  The  gospel  rep- 
resents afflictions  and  mortifications  as  salutary  to  christians,  as 
trials  they  are  to  bear  with  patience,  resignation  and  firmness. 
The  gospel  represents  self-denial  as  a  distinctcharacter  of  a  true 
disciple  of  Jesus  Christ.  The  gospel  depicts  offences  or  scandals 
as  injurious  to  the  world,  and  supremely  so  to  those  who  commit 
them:  and  what  oflcnces  are  greater  than  those  caused  by  di- 
vorces? or  what  others  involve  more  odious  passions? 

Well  now  the  night  is  passed,  the  gospel  day  is  come,  and  all 
works  of  darkness  are  to  be  cast  away.  Our  Lord  has  fulfilled 
the  law,  given  to  it  all  the  perfection  of  which  it  is  susceptible 
in  the  present  state,  as  to  its  object,  extent,  and  motives.  The 
object  of  the  gospel  is  to  renew  man  into  the  divine  image,  to 
re-establish  him  in  his  primitive  innocence  as  far  as  possible  on 
earth,  to  renew  all  the  obligations  of  that  state,  and  consequently 
to  proscribe  divorce,  as  opposed  to  the  primitive  institution  of 
marriage.  But  it  may  be  said,  man  is  not  now  perfect — he  is 
only  tending  towards  it — therefore,  his  relations  cannot  be  en- 
tirely the  same  as  before  the  introduction  of  sin.  It  seems  there 
ought  to  be  some  exception  to  the  first  rules  of  marriage.  Our 
Lord  admits  this,  and  has  made  the  exception.  It  is  the  case  of 
adultery.  But  a  question  arises,  is  adultery  the  only  excep- 
tion? To  answer  this  question  distinctly,  we  remark,  that  this 
point  does  not  refer  to  marriages  really  null  because  illegally 
contracted.  No  length  of  time  can  render  them  legitimate: 
they  were  null  fr.om  the  beginning,  and  ought  to  be  declared 
invalid;  and  it  belongs  to  the  wisdom  of  jurists  and  legislators 
to  prescribe  respecting  the  marriage  contract,  so  as  to  prevent 
incest,  fraud,  and  deception.  Nor  do  we  now  speak  of  the 
separation  of  the  parties  without  a  divorce.  This  practise  was 
unknown  to  christians  for  many  ages.  It  was  introduced  with 
good  intentions  as  a  preservation  against  greater  evils  and 
crimes.  But  we  are  now  speaking  of  divorces  properly  so  called, 
that  is,  tlic  total  dissolution  of  amarringc  Icgitiniatclv  contracted. 


»4 


O.f    DIVOKCE. 


Many  of  the  wisest  and  best  men  in  the  world  have  insisted  that 
there  arc  other  suiTicieiit  causes  beside  adultery,  especially  mali- 
cious desertion,  when  one  of  the  parlies  Vviluntarily  abandons  the 
other  without  any  proper  reason,  and  refuses  to  ftiltil  in  this  sense 
the  marriage  obligation.  The  portion  oi' scripture  which  is  most 
insisted  on  to  support  this  sentiment  is  1  Corinthians  7.  15.  "But 
if  the  unbelieving  depart,  let  him  depart.  A  brolher  or  a  sister 
is  not  imder  bondage  in  such  cases."  Matthew  Henry,  one  of 
the  most  approved  commentators  in  our  language,  explaining 
this  verse,  says:  "in  such  a  case  the  deserted  person  must  be  free 
to  marry  again,  and  it  is  granted  on  all  hands."  ]Mr.  McKnight, 
one  of  the  most  learned  and  critical  Greek  scholars  of  his  age, 
when  expianing  this  text,  sa\s:  "the  deserted  party  was  at  liber- 
ty to  marry."  Mr.  Pool,  who  has  written  a  synopsis  of  the  bible 
in  latin,  and  annotations  on  the  New  Testament,  unequivocally 
expresses  the  same  opinion  as  Dr.  Doddridge.  Mr.  Scott  gives 
the  same  opinion,  and  sa^^s:  "the  fathers  in  general  so  interpreted 
this  verse,  as  allowing  the  deserted  person  to  marry  again." 
Such  a  total  desertion  must  dissolve  the  matrimony,  and  render 
the  deserting  person  as  dead  to  the  other.  The  learned  Leydeck- 
er,  whom  1  have  already  quoted,  says:  "such  desertion,  the  same 
as  adultery,  dissolves  the  marriage  bonds."  Vanderkemp,  in  a 
most  excellent  exposition  of  the  Heidelberg  catechism  which  is 
translated  in  English,  and  i  believe,  is  esteemed  a  standard  work 
in  the  low  Dutch  church,  says:  '-this  desertion  dissolves  marriage 
and  gives  liberty  to  marry  again."  These  writers  and  others  on 
the  same  side  of  the  question,  I  have  carefully  examined. 

On  the  other  side  I  have  met  with  two  highly  distinguished 
writers;  the  one,  Mr.  Verned,  a  most  eloquent  french  preacher  in 
the  city  of  Amsterdam.  He  does  not  enter  into  a  formal  refuta- 
tion of  the  opposite  sentiment,  but  he  brings  forward  three  ob- 
jections to  it.  In  the  first  he  says,  the  expositions  of  this  text, 
and  all  the  arguments  of  these  enlightened  and  venerable  men 
fail  to  convince  me,  for  /  can  discover  no  means  of  reconcilivg 
them  with  decisions  of  Jesus  Christ.  In  the  second  he  says,  our 
Lord  has  assigned  but  one  cause  of  divorce;  this  He  has  done 
most  expressly.     If  there  were  other  causes  would  He  not  have 


ox  DIVOUCIE.  35' 

named  them?  His  third  objection  is  on  this  ground:  if  the  wo- 
man who  is  di  vol  red,  if  she  marry  another,  commilteth  aduUerv. 
He  asks  the  question,  is  not  the  divorced  woman,  in  this  respect, 
precisely  in  the  same  case  with  deserted  women?  Why  then 
shall  the  one  have  liberty  to  marry  and  the  other  not?  Every 
one  can  see  the  weight  of  these  objections.  On  the  same  side 
is  Dr.  Dwight,  late  president  of  Yale  college.  He  controverts 
the  opposite  opinion  with  great  force  and  ability.  He  seems  to 
feel  deeply  on  the  subject,  and  to  throw  into  it  all  the  powers  of 
his  sre.it  ntid  niiuhty  mind;  and  a  great  and  mighty  mind  he  did 
possess.  If  he  has  correctly  interpreted  the  passages  of  scrip- 
ture he  adduces  to  support  his  argument,  if  the  positions  he 
assumes  be  sound,  then  assuredly  he  has  reached  the  object 
at  which  he  aimed,  a  complete  i-efulation  of  the  opinion  of  those 
who  take  the  opposite  side.  We  have  now  given  vou  the  views 
of  the  greatest  and  best  men,  and  you  all  see  how  widely  they 
have  ditlered,  maintaining  on  the  one  side  that  infidelity  is  the 
only  cause  for  divorce;  and  on  the  other,  that  malicious  desertion 
is  also  a  sufBcient  cause.  But  there  are  others  who  assert  that 
there  are  many  other  sufficient  causes.  But  not  to  take  a  mo- 
ment of  your  time,  either  to  mention  or  refute  them,  they  are 
so  manifestly  opposed  to  the  word  of  God  and  every  sound  prin- 
ciple of  morality;  we  freely  admit  that  marriage  is  an  object 
of  legislation,  and  that  legislatures  have  a  right  to  make  laws 
respecting  it;  but  then  I  do  deny  that  any  legislature  or  court  of 
law  have  right  or  power  to  set  aside  the  laws  of  Jesus  Christ — 
and  if  they  grant  divorces  on  any  but  bible  grounds,  they  are 
themselves  guilty  of  encouraging  and  promoting  adultery.  And 
cnly  let  divorces  become  common — let  them  be  given  for  trivial 
causes,  and  a  flood  of  impurity  will  overspread  the  land.  If  the 
moral  and  religious  do  not  strenuously  oppose  every  anti  scriptu- 
ral law  in  this  matter,  a  great  mass  of  our  population  will  be- 
come fis  impure,  as  loathsome  and  abandoned,  as  Sodom  and 
Gomorrah. 

Shall  I  close  tliis  discourse  by  exhorting  you  who  are  joined 
in  the  bonds  of  marriage  to  abstain  from  divorces.  I  believe 
such  advice  unnecessary;  but  let  me  say,  live  in  this  state  in  such 


36 


ox  DIVORCE. 


a  manner  that  you  may  not  even  be  tempted  to  wish  that  divorces 
were  permitted. 

Fathers  and  mothers  be  careful  to  give  your  children  a  good 
education — early  imbue  their  minds  and  impress  their  hearts 
with  sentiments  which  will  induce  them  to  love,  seek,  and  culti- 
vate peace  in  a  union,  without  which  it  must  be  a  source  of  bit- 
terness— instruct  and  inspire  them  with  the  love  of  those  duties 
which  they  ought  to  fulfil  with  sincerity  and  ardor  on  their  part. 
Begin  early  to  correct  and  root  out,  all  self-willedness,  all  re- 
sentful and  angry  passions,  so  capable  of  troubling  themselves 
and  others — and  do  you  obtain  correct  views  respecting  the 
establishment  of  your  children  in  the  world.  Listen  not  to  the 
voice  of  ambition,  interest  and  worldly  grandeur,  lest  you  see 
your  children  immolated  at  the  altar  of  mammon,  and  long  and 
painful,  and  fruitless  repentance  prepared  for  yourselves.  The 
sad  and  numberless  examples  which  you  have  daily  before  your 
eyes,  ought  to  warn  you  not  to  expose  those  so  dear  to  your 
hearts,  to  evils  so  great  and  deplorable.  Endeavor  to  convince 
your  children,  to  inculcate  in  them,  by  your  own  example,  that 
the  fear  of  God,  that  true  religion  and  virtue,  that  a  good  char- 
acter, and  strong  mutual  affection,  are  more  essential  to  happi- 
ness in  marriage  than  riches  or  honors.  Better  is  a  dry  morsel 
and  quietness  therewith,  than  a  house  full  of  sacrifices  with  strife. 
How  many  splendid  dwellings  are  Bcthavcns,  houses  of  iniquity! 
I^et  it  be  your  desire  tiiat  your  children  may  inhabit  Bethels, 
house  of  God,  and  righteousness  and  peace! 

My  young  friends,  consider  how  great  that  fault  must  be  which 
must  necessarily  have  an  unhappy  influence  on  all  our  days  and 
every  hour  of  our  lives.  Ought  not  every  one  fear  to  commit 
it.  Our  passions  are  agreeable — seducing — violent;  but  when 
we  abandon  ourselves  to  them,  they  arc  followed  by  regrets  and 
cruel  remorse.  Let  not  pride,  nor  avarice,  nor  mere  fancy,  be 
your  counsellors  in  a  matter  so  important;  but  let  reason,  strength- 
ened by  piety,  determine  your  choice,  regulate  all  your  mea- 
sures, and  direct  your  resolutions.  Do  not  trust  to  yourselves 
aJonc — be  not  deaf  nor  rebellious  to  the  advices  and  remon- 
straiKes  of  ihose  who  know  better  than  yourselves,  and  who 


ox  nnoncF.  37 

have  your  happiness  near  to  their  Jiearfs;  lest  when  it  is  too  late, 
you  may  cry  from  the  depths  of  distress,  into  which  you  have 
plunged  yourselves:  "How  have  I  hated  instruction,  and  my 
heart  despised  reproof;  and  have  not  obeyed  the  voice  of  my 
teachers,  nor  inclined  mine  ear  to  them  that  instructed  me." 
**My  son,  hear  the  instruction  of  thy  father,  and  forsake  not  the 
law  of  thy  mother,  for  they  shall  be  an  ornament  of  grace  unto 
thy  head,  and  chains  about  thy  neck." 

You  who  arc  joined  in  the  sacred  bonds  of  the  marriage  union 
— fulfil  all  its  obligations  with  cheerfulness  and  faithfulness,  not 
only  to  render  yourselves  agreeable  to  those  with  whom  you  are 
so  closely  united,  but  to  please  God  also,  who  is  the  witness  of 
your  solemn  engagements,  and  will  hereafter  be  the  judge  of  the 
manner  in  which  you  have  fulfilled  them.  May  the  God  of 
peace  descend  and  dwell  in  your  houses — may  liis  benediction 
render  your  union  happy  and  joyful,  that  his  name  may  be  mag- 
nified, his  church  edified,  your  pilgrimage  sweetened,  the  work 
of  your  sanctification  and  eternal  salvation  advanced,  and  your 
children,  a  new  generation  consecrated  to  God's  glory! 


SERMON    V. 


TIEE    ViO.lIAIV    OF   CAKAAIf. 

"Then  came  she  and  worshipped  him,  sayinfr,    Lord  help  me."' — Mat- 
thew XV.  CHAP.,  XXV.  VEUSE. 

The  gospel  of  our  blessed  Lord  was  designed  to  break  down 
the  separation  wall  between  Jew  and  Gentile;  and  therefore  he 
frequently  spoke  of  the  Avocation  of  the  Gentiles,  declaring  that 
many  should  come  from  the  east  and  the  west,  and  sit  down  with 
Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  God.  Perhaps  it 
was  near  the  close  of  his  ministry,  the  blessed  Redeemer  had 
departed  for  a  short  time  from'.Galilee,  and  came  into  the  vicin- 
ity of  Tyre  and  Sidon.  His  purpose  was  to  make  the  female 
spoken  of  in  onr  text,  one  of  the  first  fruits  of  the  Gentiles— to 
teach  his  disciples  by  this  bestowment  of  his  grace,  the  extent 
of  his  grace  and  salvation.  The  whole  is  instructive  and  deeply 
impressive.  To  open  and  apply  it  wc  have  adopted  the  follow- 
ing plan: 

I.  To  consider  the  model  of  piety  here  set  before  us. 

II.  The  important  lessons  we  ou}.ht  to  derive  from  it. 

The  female  in  our  text  is  called  by  Matthew,  a  Canaanite.be- 
cause  the  greater  y)art  of  the  inhabitants  of  Tyre  and  Sidon 
were  descendants  of  the  Canaanitcs.  This  woman  was  probably 
a  widow,  and  had  an  only  daughter  whom  she  tenderly  loved, 
and  who  was  grievously  tormented  of  a  devil.  This  deplorable 
state,  in  which  human  aid  could  afford  no  relief,  according  to 


THE  AvoMArr  or  CArtAAir.  39 

the  scriptures, -was  annnunced  by  extraordinary  symptoms,  and  by 
frightful  convulsions.  Those  \vho;n  ti.ese  evil  spirits  tormented, 
afflicted  in  body  and  mind,  wc.vq  a  prey  to  violent  fits  of  rage  and 
phrenzy:  sometimes  they  wandered  in  deserts  or  withdrew  to  re- 
mote sepulchres;  an  I  often,  to  restrain  their  lury,  it  was  neces- 
sary to  bind  them  in  chains.  Doubtless  this  inconsolable  mother, 
whose  daughter  was  thus  afflicted,  had  heard  of  Jesus;  and  it  is 
most  evident  that  from  what  she  had  heard  of  his  power,  good- 
ness and  compassion,  she  was  itiduced  to  think  liighly  of  him. 
She  hastens  to  the  physician  of  soul  and  body,  and  as  soon  as 
she  perceives  him,  she  cries  "have  mercy  on  me,  0  Lord,  thou 
son  of  David."  This  prayer,  which  so  fully  develops  the  senti- 
ments and  feelings  of  lier  heart,  has  the  following  characterif>tics: 

1st.  We  perceive  in  it  a  lively  faith  and  strong  confidence. 
She  exclaims,  "O  Lord,  thou  son  of  David,  have  mercy  on  me." 
In  her  address  she  calls  him  Lord,  persuaded  of  his  power  to 
work  deliverance  for  her.  She  calls  him  the  son  of  David,  a  de- 
claration of  her  faith  in  him  as  the  Messiah.  In  these  few  words 
she  makes  a  full  profession  of  her  faith — she  acknowledges  Je- 
sus to  be  possessed  of  Almighty  power — to  be  the  great  deliverer 
for  whom  his  people  so  long  had  looked.  She  cries,  have  mercy 
on  me.  The  same  as  if  she  had  said,  "O  thou  that  calmest  w-inds 
and  weaves,  who  castest  out  devils,  hear  my  prayer.  O  thou 
whom  the  holy  Prophets  have  represented  as  full  of  grace  and 
mercy,  thou  who  art  to  come  to  heal  the  broken  hearted.  Thou 
canst,  if  thou  please,  dry  up  the  bitter  source  of  my  tears,  thou 
canst  restore  joy  to  an  unhappy  mother,  who  implores  thy 
succor.  O  yes,  I  know  it,  I  believe  it  firmly,  that  only  one 
word  from  thy  divine  lips  will  restore  health  and  reason  to  my 
distracted  child.  O  in  mercy  speak  that  word,  and  my  daughter 
shall  be  healed!" 

2d.  In  the  prayer  of  this  woman  we  perceive  sentiments  of 
the  deepest  humility.  She  cried,  but  the  Saviour  answered  her 
not  a  word.  He  does  not  even  seem  to  notice  her.  She  then 
applied  to  his  disciples — her  cries  pierced  their  hearts — they 
sympathized  tenderly  in  her  distress,  and  they  entreat  their 
Lord,  saying,  send  her  away  for  she  crieth  after  us.     He  then 


40  THE   \VOiMA.\   OF  CANAAi^, 

speaks,  but  not  to  her.  He  replies  to  his  disciples;  and  every 
word  must  have  pierced  her  inmost  soul,  for  every  word  was  re- 
pulsive and  forbidding.  "I  am  not  sent  but  unto  the  lost  sheep  of 
the  house  of  Israel."  Might  we  not  suppose  that  the  poor  wo- 
man, yielding  to  discouragement,  would  have  poured  forth  the 
agonizing  sorrows  of  her  soul  in  such  complaints  as  these:  O 
he  is  a  merciful  Saviour,  and  blessed  are  the  objects  of  his  mercy; 
but  alas,  I  and  my  daughter  are  of  a  reprobated  race,  there  is 
no  mercy,  no  salvation  for  us;  we  must  perish,  there  is  no  hope. 
All,  this  is  not  the  language  of  faith  nor  the  impression  of  an 
humbled  spirit.  For  a  moment  the  Saviour's  words  might  have 
struck  her  with  silence  and  she  might  have  felt  them  as  a  dagger 
piercing  her  heart;  but  the  situation  of  her  child  was  constantly 
rushing  upon  her  feeUngs — she  reasons  with  herself— he  is  a  God 
of  mercy — I  will  not  despair:  she  then  follows  him,  and  in  the 
presence  of  the  vast  multitude  present,  she  threw  herself  on  the 
ground,  at  his  feet — she  lifted  her  eyes  streaming  with  tears,  and 
collecting  her  whole  soul  in  this  moving  prayer,  she  cries,  Lord 
help  me!  The  Saviour  then,  for  the  lirst  time,  speaks  to  her, 
but  it  is  language  still  more  forbidding  and  discouraging.  He 
says,  "it  is  not  meet  to  take  the  children's  bread  and  cast  it  to  dogs." 
He  adopts  the  language  that  was  customary  among  the  Jews, 
who  spoke  of  themselves  as  children,  and  all  other  nations  as 
dogs. 

What  heart  but  one  truly  humbled  would  not  now  have  been 
offended.  Had  there  been  pride  working  within  her,  would  she 
not  have  replied,  that  the  Jews  as  a  nation  were  inferior  in 
wealth  and  splendor  to  her  nation— she  might  have  referred  to  the 
prophet,  who  styled  Tyre  the  crowning  city,  whose  merchants 
are  i)rinces,  whose  trafhccrs  arc  the  honorable  of  all  the  earth. 
She  might  have  borrowed  the  Saviour's  own  words  to  prove  that 
the  people  of  her  nation  were  not  more  depraved  and  corrupted 
than  those  of  Jerusalem,  for  he  had  declared,  that  if  the  mira- 
cles he  wrought  among  the  Jews,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented  long  ago  in  sackcloth  and 
ashes.  Nothing  of  this  nature  entered  into  the  reply  of  the 
humble  Canaanitc;  her  spirit  was  subdued  by  grace,  she  ac- 


THE  WOMAN  OF  CANAAN.  41 

knowJedgcd  lier  unworthiness — that  she  deserved  no  kinder  an- 
swer than  the  Saviour  gave  her.  She  was  wilHng  to  be  called  a 
dog,  or  even  by  a  name  still  more  contemptible;  but  like  every 
other  believer,  she  was  of  quick  understanding  in  the  fear  of  the 
Lord.  By  faith  she  lays  hold  of  the  hand  that  appeared  to  be 
stretched  out  to  push  her  away — she  employed  (if  1  may  so  ex- 
press it)  a  holy  ingenuity  in  urging  that  as  a  plea  and  argument 
which  appeared  the  most  discouraging.  She  says  truth  Lord,  I 
feel  too  deeply  my  misery  and  guilt  to  imagine  that  I  deserve  to 
be  regarded  as  a  child;  but  it  is  not  on  my  merit,  but  on  thy 
compassion  and  sovereign  grace,  I  found  my  hopes.  O  do  not 
refuse  to  a  dog  one  of  the  crumbs  that  falls  from  thy  table! 
This  is  all  I  ask.  Bless  thy  dear  children  with  the  fulness  of 
thy  goodness,  with  all  the  incflable  blessings  of  thy  grace;  but 
O  deign  to  think  of  me — show  me  one  ray  of  light — one  mer- 
ciful look — one  little  crumb  of  that  living  bread  which  thou 
givcst  thy  children  in  such  abundance — this  is  a  thousand  times 
more  than  I  deserve.  Oh  brethren,  what  faith!  what  humility! 
Who  can  contemplate  them  without  astonishment  and  admira- 
tion. 1  think  I  can  feel  and  conceive  of  tliem,  but  I  have  not 
language  to  express  what  I  conceive  and  feci. 

3d.  To  the  faith  and  humility  of  this  tender  mother,  add  her 
zeal,  fervor  and  perseverance.  Her  expressions  are  rapid  and 
energetic,  fully  evincing  the  vehemence  of  her  feelings.  The 
blessed  Saviour  intended  to  bring  forth  the  whole  feelings  of  her 
soul,  not  only  with  the  view  of  instructing  his  disciples,  but  also 
that  they  might  be  recorded  for  the  instruction  of  all  future  gen- 
erations. At  first  He  treated  her  with  silent  neglect — then  gave 
her  to  understand  that  his  commission  did  not  extend  to  people  of 
her  nation.  Although  he  spoke  to  her  in  language  not  only  repul- 
sive but  reproachful,  although  she  appeared  to  have  employed  in 
vain  every  means  of  moving  his  pity,  yet  she  is  not  discouraged; 
still  she  presses  and  solicits;  as  denials  and  discouragements  in- 
crease, her  zeal  and  ardor  increased.  Like  Jacob,  in  his  myste- 
rious wrestling  with  the  angel,  she  would  not  let  the  Lord  go 
until  he  blessed  her. 

4th.  At  last  her  prayer  is  answered— she  received  the  cvi- 
G 


42  THE  WOMAN  OF  CAN'AAX. 

dences  of  grace  in  her  own  heart — she  obtained'heahng  for  her 
daughter.  No  longer  is  she  treated  with  apparent  conten:ipt — 
her  trials  are  ended— the  design  of  the  adorable  Saviour  is  ac- 
complished. He  turns  and  looks  upon  her.  0!  that  look  of 
peace  and  love.  With  what  joy  did  it  penetrate  her  heart? 
With  what  ecstasy  did  it  thrill  through  every  feeling  of  her  soul? 
He  says,  O  woman,  great  is  thy  faith!  O  what  peace,  and 
light,  and  life,  did  these  words  impart.  The  Saviour  then  adds, 
be  it  unto  thee  as  thou  wilt,  go  in  peace  and  receive  the  joy  of 
seeing  your  dear  child  in  health;  and  when  you  fold  her  in  your 
aticctionate  arms,  tell  her  that  I  am  the  author  of  her  deliver- 
ance— go,  and  with  her,  sing  the  song  of  salvation;  and  let  all 
future  generations  iearn  from  your  example,  that  the  mercy  of 
Almighty  God  will  ever  be  granted  to  faith,  humility,  and  per- 
severance in  prayer. 

2.  Let  us  now  consider  some  of  the  instructions  we  ought  to 
derive  from  this  affecting  history. 

1.  We  ought  to  learn  from  it  the  necessity  of  prayer.     Many 
persons  in  the  world  deny  that  prayer  is  a  duty.     They  affirm 
that  it  is  wholly  unnecessary,  for  that  God  knows  all  our  wants, 
his  goodness  is  always  disposed  to  supply  them,  and  our  prayers 
cannot  change  his  immutable  decrees. 
.  In  reply  to  these  objections  we  would  ask,  why  is  it  that  in  times 
of  affliction  and  distress,  the  most  thoughtful  heart  supplicates 
the  aid  of  heaven;  and  from  the  most  obdurate  soul,  threatening 
danger  will  extort  the  cry.  Lord  help  me?     Why  do  the  very 
heathen  feel  tlieir  need  of  divine  assistance;  or  if  they  do  not 
feel  it,  why  have  they  temples  and  altars,  and  sacrifices?     And 
why  have  their  philosophers  so  often  repeated  it,  that  men  ought 
to  begin  no  enterprise  until  they  have  invoked  the   divinity? 
It  is  not  to  instruct  the  omniscient  God  that  wc  pray  to  him. 
It  is  not  because  we  distrust  his  goodness,  nor  because  we  hope 
to  change  his  purposes;  but  we  pra}^  because  it  is  a  most  effec- 
tual means  of  impressing  our  hearts  with  a  sense  of  our  depen- 
dence, and  because  it  prepares  our  hearts  for  the  reception  of 
his  blessings;  because  //  is  the  homage  nx  owe  his  omniscient, 
omnipresent,   infinite  poucr  and  goodness:   wc   pray,   because 


TIIR  WOMAN   OK  CAN'AAff.  43 

God  Juis  thousands  of  times  coinmanded  vs  to  discharc^e  this 
diitij.  But  let  it  be  granted  that  prayer  is  unneccssar}',  and  on 
the  same  principle  every  other  duty  becomes  unnecessary;  and 
we  are  not  bound  to  be  submissive  to  God,  to  fear  or  love  him. 
Had  the  Canaanite  woman  believed  this  miserable  sophistry,  she 
would  not  have  come  to  Christ;  she  would  not  have  used  such 
holy  violence  in  prayer;  she  would  have  lived  and  died  in  sin, 
and  her  daughter  would  have  died  possessed  of  a  devil. 

But  why  do  not  these  vain  reasoncrs  carry  out  these  argu- 
ments, and  tell  people  you  need  not  plough,  nor  sow,  God  knows 
you  need  bread,  he  is  good,  and  you  cannot  alter  his  decrees. 
Why  do  they  not  tell  us  it  is  useless  for  us  to  glcep,  to  eat,  or 
drink,  for  God  can  prolong  our  days  without  either.  What 
would  you  think  of  one  of  those  who  if  he  saw  a  person  sinking 
in  deep  waters,  attempting  to  seize  a  plank  on  which  to  save 
himself,  and  who  would  cry  to  him,  do  not  lay  hold  of  that  plank, 
God  CHV\  save  you  without  it,  and  you  cannot  change  his  de- 
crees. O  when  will  impure  worms  of  the  dust  cease  to  contend 
with  their  maker?  Dear  brethren,  in  view  of  our  wants,  weak- 
nesses, and  dangers;  in  view  of  our  sins  and  corruptions;  in  view 
of  the  awful  retribution  of  eternity,  let  us  look  continually  to 
the  hills  whence  cometh  salvation. 

2.  We  may  learn  here  what  are  proper  subjects  of  prayer. 
This  woman  prayed  that  health  might  be  given  her  child,  and 
no  doubt  that  salvation  might  be  imparted  to  her  soul.  Hence 
we  learn  that  we  may  pray  for  temporal  mercies  as  well  as  for 
spiritual  blessings.  The  Saviour  who  commands  us  to  seek  first 
the  kingdom  of  God  and  his  righteousness,  has  taught  us  to  pray 
for  our  daily  bread.  The  first  object  of  our  prayers  ought  to  be 
the  advancement  of  Christ's  kingdom,  the  glory  of  his  name, 
the  accomplishment  of  his  will;  next  the  pardon  of  our  sins,  the 
justification  of  our  persons,  the  santification  of  our  natures,  and 
meetness  for  heaven;  next  the  temporal  good  things  of  this  life, 
but  in  subordination  and  with  this  restriction,  that  they  prevent 
not  our  obtaining  the  one  thing  needful. 

*J.  Wc  are  here  taught  to  pray  in  faith.  James  says:  "If  any 
of  you  lack  wisdom,  let  him  ask  of  God,  that  givcth  to  all  men 


44  THE  WOMAJT  OF  CAXAAJT. 

liberally  and  upbraideth  not,  but  let  him  ask  in  faith,  nothing 
wavering."  How  often  did  the  Saviour  ask  those  who  came  to 
him  for  aid:  "Believcst  thou  that  I  can  do  this?"  To  this  grace 
his  blessings  are  attributed.  "Go  in  peace,  thy  faith  hath  saved 
thee." 

4.  From  this  subject  let  us  learn  to  pray  with  humility.  What 
is  the  character,  what  the  feelings  of  the  man  who  prays  aright? 
He  feels  that  he  is  a  sinner,  bowed  down  under  a  load  of  guilt, 
and  he  feels  that  without  the  grace  and  mercy  of  a  Redeemer, 
he  must  perish.  He  feels  that  he  has  a  poor  hungry  soul;  he  is 
pleading  for  the  bread  of  life;  he  feels  that  he  is  mortally  diseased; 
he  is  imploring  the  aid  of  the  heavenly  physician.  O  you  who 
wish  to  make  a  show  of  your  fancied  goodness,  make  that  dis- 
play any  where  else,  but  not  before  a  throne  of  mercy!  "God 
resists  the  proud."  The  treasures  of  his  mercies  are  open  only 
to  the  humble  and  the  penitent;  to  those  who  like  the  Canaanite, 
plead  for  a  crumb.  So  thou,  like  the  publican,  cry,  "Lord  be 
be  merciful  to  me  a  sinner." 

5.  Let  us  from  this  subject  learn  to  pray  with  fervor  and  per- 
severance. The  soul  of  him  who  prays  aright,  desires  the  grace 
of  God  with  that  burning  intensity  with  which  the  hunted  hart 
longs  for  the  cooling  stream.  If  God  delay  to  answer,  when  for 
reasons  founded  on  his  own  wisdom  and  goodness,  he  seems  to 
disregard  our  cries,  we  must  not  cease  to  plead.  His  delays, 
even  his  denials,  speak  a  language  we  must  learn  to  understand. 
With  the  very  first  supplication  offered  by  the  woman  in  our 
text,  Christ  was  pleased;  and  he  strengthened  her  with  strength  in 
her  soul  to  prosecute  her  request.  By  seeming  to  withhold  the 
desired  mercy  from  her,  she  was  stirred  up  to  plead  for  it  with 
greater  importunity.  Every  accepted  prayer  is  not  immediately 
answered.  To  prove  and  improve  the  faith  of  his  people,  he 
often  seems  to  disregard  their  prayers;  but  it  is  that  he  may  ap- 
pear the  more  glorious  in  their  deliverance,  and  that  the  blessing 
may  be  the  sweeter  and  the  more  highly  valued  when  obtained. 
"The  vision  at  the  end  will  speak,  and  shall  not  lie." 

Finally,  from  this  subject  we  may  learn  the  efficacy  of  prayer. 
All  the  perfections  and  promises  of  God  assure  us  that  he  will 


TUR    WOMAN    OF    CANAAN.  45 

hear  and  answer  tlic  prayers  of  his  people.  He  lias  never  said 
to  the  seed  of  Jacob,  "seek  ye  my  face  in  vain."  Whatsoever  we 
ask  in  the  name  of  Jesus,  believing,  it  will  be  done  for  us.  Prayer 
impresses  on  us  a  filial  fear,  a  holy  love  to  the  best  of  Fathers; 
it  subdues  our  corruptions,  delivers  us  from  temptation,  procures 
for  us  the  richest  blessings,  secures  the  protection  of  God,  gives 
us  happiness  in  life,  and  enables  us  to  triumph  in  death.  In  a 
word,  there  is  not  a  blessing  God  bestows  on  our  souls,  but  is 
given  in  answer  to  prayer. 


SERMON    VI. 


THE    BACKSLIDER. 

"  Thine  onm  iDickedness  shall  correct  thee,  and  thy  hackslidings  shall 
reprove  thee:  know  therefore,  and  see,  that  it  is  an  evil  thing  and  bitter, 
that  thou  hast  forsaken  the  Lord  thy  God,  and  that  my  fear  is  not  in 
thee,  saith  the  Lord  God  of  hosts." — Jeremiah  ii.  chap.,  xix.  verse. 

Lv  point  of  cloarness  there  is  a  marked  difference  between 
tlie  oracles  of  the  Hving  God  and  the  oracles  of  the  heathen. 
The  false  predictions  among  the  heathen  were  remarkable  for 
their  ambiguity:  they  were  so  delivered  as  to  suit  almost  any 
event,  according  as  the  wishes  or  fears  of  the  superstitious  par- 
ties concerned  in  them  might  choose  to  interpret.  But  all  the 
predictions  and  declarations  of  scripture  are  definite  and  exact. 
Every  one  having  relation  to  past  events  has  been  most  liter- 
ally and  punctually  fulfilled.  When  we  read  this  sacred  volume, 
Jet  our  souls  be  possessed  of  the  truth,  that  we  are  reading  the 
book  by  whose  announcements  our  eternal  doom  will  be  regu- 
lated, according  to  our  characters.  Here  we  are  informed  that  sin 
and  misery  are  nearly  connected,  and  the  nearer  we  are  to  God 
by  relation  or  profession,  the  more  immediately  will  our  trans- 
gressions be  followed  by  tokens  of  his  displeasure:  "know  there- 
fore, and  see  that  it  is  an  evil  thing,  and  bitter  that  thou  hast 
forsaken  the  Lord  thy  God."  Our  design  in  this  discourse  is  to 
show  some  of  the  evil  and  bitter  things  that  follow  backsliding 
or  forsaking  the  Lord. 

1.  It  may  be  profitable  to  contemplate  that  state  of  the  back- 
slider, which  immrdiatelv  pronodrd  his  forsaking  (he  Lord.    He 


THK  r.ACKSLIUKn.  47 

had  confessed  his  sins  to  the  Lord  and  poured  out  tears  of  peni- 
tential sorrows,  before  his  mercy  scat.  He  felt  a  sense  of  par- 
don in  his  heart,  and  he  said  to  his  God,  "I  have  sworn,  and  1 
will  perform  it,  that  I  will  keep  thy  righteous  judgments."  Yes, 
he  then  felt  that  he  would  walk  before  God  in  sincerity  and  up- 
rightness of  heart.  To  his  blessed  Saviour  he  often  said,  "Lord 
thou  knowest  all  things,  thou  knovvest  that  I  love  thee."  Then 
he  approached  the  altar  of  the  Lord,  liis  soul  thirsting  for  God, 
the  living  God.  His  heart  was  peaceful,  calm  and  serene,  Ijis 
prayers  were  fervent,  and  with  a  joyful  spirit  he  sung  the  songs 
of  Zion.  His  path  was  pleasant  and  he  took  pleasure  in  the  way 
of  God.  To  him  the  ordinances  of  grace  were  sweet,  he  walked 
on  silently  among  his  brethren,  he  was  useful  in  the  church  and 
in  the  world,  and  perhaps  the  most  flattering  prospects  of  in- 
creasing usefulness,  were  daily  opening  around  him.  But  he 
has  forsaken  his  God,  and  all  these,  for  the  backslider  has  for- 
saken them  all,  and  for  what?  perhaps  for  some  foolish  and  hurt- 
ful lust,  that  drowns  the  soul  in  destruction  and  perdition.  It 
may  have  been  the  love  of  money,  of  intemperance,  or  plea- 
sure: to  gratify  some  impetuous  desire,  he  has  deprived  himself 
of  these  great  blessings. 

2.  But  can  he  say  he  is  in  a  better  condition  now,  than  when 
he  w-alked  sincerely  with  God?  No!  he  feels  he  has  made  a 
miserable  exchange.  The  things  he  is  now  following  are  vain, 
and  can  neither  profit  nor  deliver.  O  what  an  alteration  has 
been  made  in  his  character!  What  a  revolution  has  been  pro- 
duced in  his  feelings!  Once  he  had  the  confidence  of  his  chris- 
tian brethren,  and  stood  high  in  the  estimation  of  the  world. 
Now  what  a  tide  of  painful  feelings  rush  upon  his  soul  — what 
is  it  that  docs  not  reproach  him  for  his  perfidy,  and  stir  up  bitter 
emotions  in  liis  heart!  He  can  no  longer  respect  himself,  and 
he  knows  he  is  no  longer  respected  by  others.  It  he  meet  a 
person  on  the  way,  and  that  person  make  him  a  salutation  of 
respect,  his  heart  reproaches  him  for  not  deserving  it.  When 
he  thinks  of  the  house  of  God,  painful  recollections  reminds  him 
of  the  joyous  feelings  he  had  there  experienced.  When  he  thinks 
of  his  disobedience  to  God,  and  how  he  has  encourn<'ed  the 


48  THE  BACKSLIDER. 

wicked  to  think  lightly,  and  speak  contemptuously,  of  the  Sa- 
viour and  his  true  servants;  and  then  of  the  gratification  for 
which  he  has  covered  himself  with  disgrace;  O  the  gall  and 
wormwood  that  are  poured  upon  his  soul!  A  good  conscience, 
a  conscience  void  of  offence,  is  a  source  of  unspeakable  satis- 
faction and  happiness.  It  is  just  as  certain  that  we  derive  hap- 
piness from  a  good  conscience,  as  it  is  unavoidable  to  experience 
misery  from  an  evil  conscience.  Until  the  conscience  of  the 
backslider  becomes  scared  as  with  an  hot  iron,  it  will  not  cease 
to  upbraid  iiim.  Often  will  the  fear  of  eternal  wrath  break  in 
upon  him,  and  the  arrows  of  the  Almighty  be  fixed  deeply  in  his 
guilty  conscience. 

3.  Distrust  of  the  divine  mercy.  He  looks  back  to  the  spir- 
itual joys  he  once  possessed,  and  he  fears  they  will  never  be  re- 
covered. He  remembers  God  and  is  troubled,  and  his  spirit  is 
overwhelmed.  When  he  looks  to  the  future,  memory  mingles 
dismal  apprehensions  in  all  his  prospects,  and  forces  him  to  ex- 
claim— "the  Lord  has  cast  me  off  forever,  he  will  be  favorable 
no  more."  In  his  unhappy  experience  it  appears  that  God  in 
anger  has  shut  up  his  tender  mercies.  Now  this  disquietude, 
this  desponding  state  of  the  mind,  has  a  tendency  to  turn  the 
soul  still  further  away  from  God.  Were  this  the  feeHng  of  gen- 
'uine  contrition,  conjoined  with  faith,  it  would  on  many  accounts 
prove  salutary;  but  a  discouraged,  disconsolate  dread  of  God, 
prevents  a  return  to  him.  The  backslider  in  this  state  of  feel- 
ing, cannot  pray,  because  he  dreads  his  prayer  will  not  be  an- 
swered— he  cannot  meditate,  because  he  meditates  on  the  idea 
of  an  angry  God,  and  that  is  too  painful  to  he  dwelt  upon — he 
cannot  delight  in  God,  for  God  is  not  his  God,  Christ  is  not  his 
Saviour — he  has  no  hope,  therefore  his  feelings  arc  paralyzed. 
The  weight  of  temptation  is  upon  him,  and  he  is  sunk  under  the 
tormenting  load — he  feels  that  he  cannot  break  the  chains  he  has 
riveted  on  his  soul — he  feels  he  is  the  guilty  author  of  his  own 
misery,  and  he  apprehends  that  the  frown  of  an  angry  God  is 
forever  fixed  upon  him. 

4.  The  next  evil  and  bitter  thing  that  follows  backsliding  is, that 
it  hardens  the  heart.    How  solemnly  arc  we  warned  on  this  point. 


THE    BACKSLIDER.  49 

Take  heed,  brethren,  says  the  Apostle,  lest  there  be  in  any  of 
you  an  evil  heart  of  unbelief  in  departing  from  the  living  God. 
This  evil  habit  of  the  soul  is  described  in  the  word  of  God,  to 
consist  in  a  stupid,  insensible  state  of  mind,  occasioned  by  men's 
own  pcrverseness.  As  this  evil  habit  aflects  the  understanding,  it 
is  called  darkness  and  blindness  of  mind;  as  it  lies  in  the  aiFections, 
it  is  said  to  be  hardness  of  heart.  Thus  Paul,  speaking  of  the 
heathen,  sa3'-s,  "their  foolish  hearts  were  darkened;''  and  of  the 
unbelieving  Corinthians,  he  says,  "the  God  of  this  world  hath 
blinded  the  minds  of  them  that  believe  not;"  and  when  warning 
the  convents  at  Ephesus,  to  shun  the  lewd  practises  of  their  hea- 
then neighbors,  he  says,  "they  had  their  understanding  darkened, 
being  alienated  from  the  life  of  God  through  the  ignorance  that  is 
in  them,  because  of  the  blindness  of  tlieir  heart."  In  this  dreadful 
state  persons  run  on  to  sin  without  alarm,  for  no  threatening  of  God 
can  touch  them.  The  most  solemn  and  affecting  events  of  divine 
revelation  cannot  move  their  fears — they  are  incapable  of  fear. 

5.  Another  evil  and  bitter  thing: — it  brings  the  backslider  under 
the  power  and  punishment  of  sin.  It  is  a  truth  equally  attested 
by  reason,  experience,  and  scripture,  that  just  in  proportion  as 
piety  is  enfeebled,  vice  in  the  same  proportion  is  strengthened. 
It  is  by  repeated  acts  of  sin  that  the  heart  becomes  insensible  to 
all  the  lights  of  faith,  to  all  the  charms  of  holiness;  then  the  habit 
of  sin  becomes  a  pleasure  and  reigns  in  the  soul.  But  this  is  a 
principle  of  the  divine  government,  that  sin  shall  be  punished. 
Some  of  you  may  imagine,  because  you  are  God's  people,  that 
your  slips  and  miscarriages,  your  folly  and  failing,  will  have  no 
other  effect  than  an  alteration  in  your  feelings;  but  this  is  a  mis- 
take. For  all  these  you  may  be  deeply  humble  and  sincerely 
penitent — you  may  entreat  God  for  mercy,  and  He  may  forgive 
you,  and  your  sin  never  come  into  judgment,  yet  God  will  punish 
you  for  it.  He  may  punish  you  by  the  loss  of  your  character, 
by  loss  of  usefulness,  by  bodily  suffering  or  family  distress.  And 
why  is  this?  Because  the  withholding  of  chastisement  is  the 
greatest  punishment  God  inflicts  on  the  backslider. 

6.  Aiid  this  leads  us  to  mention  another  evil  and  bitter  thing 
that  follows  forsaking  the  Lord.     lie  abandons  the  backslider. 

7 


50  THE  HACKSLIDER. 

God  often  leaves  him  without  any  interposition  or  check,  to  go 
on  in  sin  till  he  fills  up  the  measure  of  his  iniquity.  He  is  thus 
left  that  his  own  wickedness  may  correct  him,  and  his  backslid- 
ings  reprove  him;  and  there  is  no  punishment  for  sin  more  dread- 
ful than  itself,  nothing  more  dreadful  than  to  be  delivered  up  to 
its  power.  When  God  shall  say  by  suspending  correction  and 
chastisement  towards  the  backslider,  let  him  alone,  let  the  drunk- 
ard be  a  drunkard  still,  let  the  profane  person  be  a  profane  per- 
son still,  let  the  filthy  person  be  a  filthy  person  still;  when  God 
Almighty  shall  say  this  concerning  any  person,  his  hell  is  begun. 
When  surrendered  up  to  sin,  to  sin  through  eternity,  this  is  sur- 
rendering him  to  everlasting  torments;  for  what  makes  hell  but 
to  be  forsaken  of  God,  and  left  under  the  power  and  punishment 
of  sin.  And  is  not  this  a  threatening  often  reiterated  in  the 
word  of  God:  "my  spirit  shall  not  always  strive  with  man" — and 
a  threatening  often  executed:  "the  earth  which  beareth  thorns 
and  briars,  is  regarded  as  nigh  unto  cursing,  whose  end  is  to  be 
burned."  O  man!  feeble  mortal!  if  God  forsake,  how  will  you 
be  sustained  amid  the  evils  of  life — how  will  you  avoid  or  over- 
come the  dangers  to  which  you  are  exposed,  and  the  temptations 
with  which  you  are  environed?  And  what  will  calm  your  anx- 
ieties and  agonies  amid  the  gloomy  shades  and  terrors  of  death? 
()  think  of  what  it  is  to  be  forsaken  of  God!  O  ye  imperious, 
insatiable  and  contradictory  passions,  will  you  then  sport  and 
then  slave?  And  these  vile  monsters  always  multiply  in  the  heart 
that  produces  them.  Life  proceeds  from  blindness  to  blindness, 
from  darkness  to  darkness;  death  comes  like  a  thiief  in  the  night. 
The  backslider  dies  in  sin,  and  receives  at  the  bar  of  God  the 
awful  sentence  denounced  against  him.  But  is  there  a  backslider 
here  who  congratulates  himself,  because  he  feels  no  terrors. 
Then,  my  friends,  it  is  all  calm  and  still  in  your  bosom.  But 
what  is  that  calm?  It  is  just  like  that  witnessed  in  nature  be- 
fore the  gathering  tempest,  or  the  shock  of  the  earthquake. 

7.  Another  evil  and  bitter  thing  in  forsaking  God,  is,  it  grieves 
the  Holy  Spirit.  Paul  writing  to  the  Ephesians,  warns  them 
against  this  sin.  "Grieve  not,"  says  he,  "the  holy  spirit  of  God." 
This  is  a  striking  metaphor.     It  docs  not  signify  that  the  Spirit 


THE  RACKSIJDER,  51 

of  God  can  be  really  grieved.  Essentially  iinppy,  lie  is  infinitely 
above  all  tbe  agitations  felt  in  tbe  human  heart.  But  as  the 
bible  speaks  to  men,  it  employs  the  language  of  men;  and  we  all 
know  that  to  grieve  any  one  is  to  act  in  opposition  to  his  will 
and  designs.  To  grieve  the  Holy  Spirit  then,  is  to  act  in  con- 
tradiction of  his  holy  operations,  is  to  clface  from  the  heart  his 
holy  operations,  and  oblige  him  to  act  toward  us  as  if  he  were 
grieved.  Now  this  is  what  the  backslider  does.  He  extinguishes 
his  divine  lights  in  the  mind,  and  destroys  the  impressions  he  has 
made  on  his  heart.  This  is  a  crime  composed  of  many  horrid 
enormities.  It  is  ingratitude  and  perfidy.  O  brethren,  this  is 
the  language  which  the  conduct  of  backsliders  speaks  aloud  to 
the  ears  ot  the  world.  The  Holy  Spirit  of  God  environed  us 
with  pure  light,  but  we  contemn  it.  The  Holy  Spirit  awakened 
pious  and  holy  emotions  in  our  hearts,  imparted  to  us  sacred 
peace,  and  filled  us  with  sweet  consolations  and  glorious  hopes,  but 
we  extinguished  them.  We  have  made  solemn  vows  to  love  and 
serve  God,  but  we  have  revoked  them.  O  brethren!  hear  the 
language  of  the  conduct  of  backsliders,  and  whilst  you  hear,  trem- 
ble. It  says  to  the  Holy  Spirit  depart  from  us,  we  desire  not  the 
knowledge  of  thy  ways — take  back  thy  gifts,  they  trouble  us — 
take  back  thy  light,  it  mortifies  us— take  back  the  sentiments 
thou  hast  produced  in  our  souls,  for  they  pour  bitterness  upon 
our  pleasures.  And  who  is  the  man  so  hardened  as  to  take  this 
crime  upon  his  soul.  He  is  the  man  who  was  once  enlightened; 
who  tasted  the  heavenly  gift;  who  was  made  a  partaker  of  the 
Holy  Ghost;  who  tasted  the  good  word  of  God,  and  the  powers 
of  the  world  to  come;  and  yet  fell  away,  a  man  w  ho  is  now 
crucifying  the  son  of  God  afresh  and  putting  him  to  open  shame. 
O  think  of  this  sinner  in  the  day  of  judgment.  Then  he  will  see 
that  Saviour  who  pressed  and  solicited  him  on  so  many  occa- 
sions, and  by  so  many  motives,  not  to  grieve  his  Holy  Spirit.  At 
the  right  of  the  judge  he  will  see  all  the  faithful  who  have  sac- 
rificed their  passions  and  pleasures  to  their  duty — he  will  see 
the  imperishable  crowns  of  which  he  might  have  participated, 
and  the  glorious  thrones  on  which  he  might  have  been  placed. 
But  the  w-eight  of  his  crimes,  heavier  than  the  highest  moun- 


52  THE  BACKSLIDER. 

tains,  will  crush  him.  He  will  see  then  the  light  he  has  extin- 
guished— the  sanctifying  truths  he  has  disregarded — the  grace 
he  has  ahused — the  means  of  salvation  he  has  neglected.  He 
will  then  see  the  crooked  ways,  the  impure  paths  in  which  he 
wandered  from  his  God;  and  conscience,  which  he  would  gladly 
destroy,  will  thunder  aloud,  and  roil  fiery  curses  at  his  guilty 
head.  Ah!  then  he  will  exclaim,  wretch  that  I  am;  I  have  de- 
stroyed myself,  without  resource,  and  for  ever.  O  cursed  day 
in  which  I  was  born,  but  more  desperate  and  accursed  the  day 
in  which  I  forsook  my  God.  Useless  regrets!  This  day,  which 
to  him  would  have  been  a  day  of  glory,  and  triumph  and  felicity, 
had  he  been  faithful,  will  be  a  day  of  ruin,  perdition,  condemna- 
tion and  eternal  reprobation.  With  all  these  horrors,  and  all  his 
crimes,  he  will  be  plunged  into  the  burning  lake,  to  receive  the 
backslider's  punishment  in  the  abyss  of  hell. 

God  thus  abandoning  him,  must  he  not  be  sealed  in  final  im- 
penitence and  become  the  victim  of  eternal  death — for  where 
will  he  find  motives  or  strength  to  repent?  All  the  motives  which 
religion  ofTers  have  again  and  again  been  presented  to  his  mind, 
and  yet  he  has  been  unfaithful  to  his  promises.  The  idea  of 
death,  which  may  surprise  him  every  hour,  the  fear  of  a  judg- 
ment, of  a  hell,  of  an  eternity,  of  misery;  all  these  truths  have 
.  lost  their  force  and  influence  upon  him;  they  make  no  impression 
on  his  soul.     O  how  deplorable,  how  pitiable  is  this  state. 

IMPROVEMENT. 

1.  The  dreadful  sin  of  backsliding,  or  turning  aw^ay  from  God 
and  the  path  of  duty,  admits  of  different  degrees.  It  may  be 
considered  as  partial  when  a  person  does  not  backslide  with  the 
whole  bent  of  their  will.  Is  there  a  professor  of  godliness  here 
who  has  fallen  into  such  sad  declension  from  the  path  of  duty, 
as  to  have  become  a  backslider  in  heart,  in  some  respects  a 
backslider  in  conduct.  To  this  person  I  would  propose  some 
very  important  questions.  Did  you  ever  wholly  consent  to  sin? 
Did  you  ever  deliberately  and  with  full  purpose  of  heart  forsake 
the  way  of  salvation?  Did  you  ever  cease  in  any  of  your  devi- 
ations from  the  path  of  duty,  even  in  the  worst  of  times,  to  lift 
your  eyes  to  heaven,  praying  to  be  restored  to  the  divine  favor, 


THE  BACKSLIDER.  53 

which  you  liad  lost?  Were  there  always  some  yearnings  in  your 
heart  towards  the  father  you  had  forsaken?  If  your  experience 
can  answer  these  questions  in  the  alhrmative,  it  may  be  that 
though  an  ollending  child,  you  are  a  child  of  God  still.  It  may 
he  after  all,  that  the  covenant  between  you  and  your  God  is  not 
broken;  but  you  are  an  ollending  child,  and  God  will  frown  upon 
you;  he  w'ill  chastise  you,  and  it  may  he  severely,  and  all  your 
days  on  earth.  You  have  ollended  against  him.  He  will  frown, 
and  he  ought  to  frow^n.  It  is  right  that  you  should  be  chastised, 
that  you  may  learn  that  sin  is  an  evil  and  bitter  thing.  But  O 
as  you  regard  the  favor  of  God,  as  you  would  avoid  his  ever- 
lasting frowns,  take  not  another  step  in  your  backsliding.  If  this 
moment  you  see  your  fall,  now  ponder,  and  stop,  and  turn  again 
to  the  Lord.  You  are  already  going  down  the  hill.  If  you  take 
another  step,  how  dreadfully  rapid  your  declension  becomes. 
One  sin  may  hurry  you  to  another,  until  your  soul  plunges  into 
darkness  and  ruin. 

2.  Persons  do  voluntary  forsake  the  Lord.  They  wilfully  turn 
away  from  him,  and  live  in  the  practise  of  sin.  They  once  knew 
what  God  had  done  for  them,  and  what  God  was  to  tliem.  With 
what  sweet  and  blessed  joys  he  visited  them  morning,  noon  and 
night!  What  manifestations  of  his  divine  goodness  they  once 
saw  shedding  their  eflulgence;  but  all  these  they  have  forsaken. 
A  God  so  kind — a  Saviour  so  perfect — prospects  so  delightful — 
they  have  forgone  them  all;  and  why?  to  indulge  in  sin.  Well 
may  the  Lord  cry,  "be  ye  astonished  O  ye  heavens,  at  this,  and 
be  ye  horribly  afraid;  be  ye  very  desolate,  for  my  people  have 
committed  two  evils;  they  have  forsaken  me,  the  fountain  of  liv- 
ing waters,  and  hewed  them  out  cisterns,  broken  cisterns  that 
can  hold  no  water^"  O  ye  wilful  backsliders  from  the  Lord,  think 
of  the  awfulness  of  your  sin;  let  your  base  ingratitude  be  fixed 
deeply  in  your  hearts.  And  O  return  speedily  to  the  Lord  by 
deep  repentance  and  faith  in  Jesus  Christ'  Go  and  humble  your- 
self before  the  Lord;  and  confess  your  sin  with  a  broken  heart; 
and  say  to  your  ofTended  God,  I  am  an  abomination  to  myself;  I 
abhor  myself. 

3.  But  backsliding  may  be  final,  it  may  end  in  judicial  hard- 
ness, as  was  the  case  with  Judas. 


54  THE  P.ACKSLIDER. 

4.  Learn  watchfulness.  Perhaps  some  ofyou  brethren,  know 
what  it  is  to  have  fallen  by  temptation,  and  to  have  experienced  a 
miserable  state  of  feeling;  perhaps  you  have  forsaken  God,  and 
the  former  light  of  a  good  conscience  has  been  put  out,  and  the 
place  is  now  occupied  by  terrors  and  fears.  O  let  this.be  a  warn- 
ing to  all!  We  know  not  how  we  may  be  tried,  nor  how  we  may 
fall.  One  fatal  hour  of  temptation  may  disgrace  our  characters, 
destroy  the  comfort  of  our  conscience,  and  cause  that  we  die 
dishonored.  Alas!  how  many  at  this  moment  are  sighing  in 
vain  after  their  former  good  name  and  opportunities  of  useful- 
ness which  they  may  never  recover.  Once  they  appeared  fair 
and  verdant  like  plants  that  God's  own  right  hand  had  planted; 
but  now  their  leaves  are  withered,  driven  about  by  the  winds, 
and  they  stand  scathed  and  scorched  by  sin;  pitied,  scorned,  and 
lamented  by  all.  O  the  change  how  sad!  Once  they  were  ho- 
nored and  loved,  they  were  revered  for  their  apparent  faithful- 
ness, every  thing  around  them  wore  a  smiling  aspect;  but  now 
every  thing  they  see  or  feel,  is  painful,  and  reproaches  them  for 
their  perfidy. 

O  brethren,  let  none  of  us  be  high  minded,  but  let  us  fear. 
Let  none  think  their  mountain  stands  so  strong  that  it  cannot  be 
moved.  O  brethren!  human  life  is  a  slippery  path,  we  have 
treacherous  hearts.  We  have  seen  the  storms  which  have  ship- 
wrecked others;  we  have  beheld  the  rocks  on  which  they  have 
perished,  let  us  watch  and  pray,  and  fear  always.  O  how 
blessed  is  that  believer  who  is  now  lying  on  his  dying  bed,  and 
who  has  come  to  his  last  hour,  and  through  life  has  sustained  an 
unsullied  character,  and  is  dying  without  a  blot  on  his  good  name; 
of  whose  life  and  character  nothing  will  be  remembered  or  re- 
peated to  crimson  the  cheek  of  a  child  or  a  friend,  with  a  blush 
of  shame.  Happy  spirit,  depart  in  peace!  One  hour  more,  and 
thou  wilt  be  far  from  the  temptations  of  Satan,  the  seductions  of 
the  world;  and  glory,  honor,  and  immortality  be  thy  high 
reward. 

Lastly,  our  subject  to-day  most  particularly  addresses  those 
who  were  brought  into  a  relation  to  God,  but  who  have  forsaken 
him.  l^ut,  careless!  it  is  also  full  of  instruction  to  you,  and  I  be- 
seech all  such  to  weigh  and  consider  it.     Pursue  your  ungodly 


THE  IJACKSLIDEIl.  55 

courses  no  farther.  Do  you  not  know  that  your  present  way  ot' 
living  must  come  to  a  wretched  end;  that  it  is  leading  you  to  all 
those  miseries  threatened  in  God's  word?  Does  not  God  disap- 
prove of  your  conduct — is  he  not  angry  with  the  wicked  every 
day — and  has  he  not  declared  that  the  ungodly  shall  perish? 
If  then  you  go  in  the  way  that  God  disapproves,  will  it  not  lead 
you  to  destruction?  If  persons  who  have  had  great  experience 
of  religion,  felt  much  of  its  joys,  and  delighted  in  its  duties,  and 
almost  reached  the  gates  of  heaven;  if  after  all  their  souls  may 
be  lost,  can  you  be  safe,  who  have  lived  in  rebellion  against 
God  all  your  days?  O  sinner,  the  Almighty  God  is  set  against 
you;  and  unless  you,  a  feeble  creature,  can  stand  in  conflict  with 
the  omnipotent  Jehovah,  you  can  have  no  hope,  but  that  he  will 
destroy  you.  You  have  often  heard  this  awful  truth,  and  have 
turned  a  deaf  ear  to  it.  O  do  not  once  again  despise  to  listen,  to 
your  own  undoing! 


SERMON    VII. 


THE  SOURCES  OF  CHMISTIAW  COMFORT, 
"Comfort  ye,  comfort  yc  my  people,  saith  your  God." — Isaiah  xl.  chap., 

I.  VERSE. 

This  chapter  is  the  sweet  sound  of  gospel  grace — it  is  the 
very  gospel  itself — it  is  full  of  the  gospel  throughout — it  pro- 
claims the  coming  of  Christ,  and  is  full  of  comfort.  Here  tiie 
ministers  of  the  gospel  are  addressed,  and  reminded,  that  in  lond 
and  lofty  tones  they  must  proclaim  that  it  is  in  the  very  heart  of 
God  to  speak  comfort  to  his  people.  May  the  Holy  Spirit  guide 
us  this  day,  to  open  these  delightful  words  to  the  spiritual  edifi- 
cation and  consolation  of  God's  dear  people. 

1st.  We  are  here  informed  that  the  Lord  has  a  people  on  the 
earth;  a  people  redeemed  hy  the  precious  blood  of  his  son.  Once, 
like  all  the  lallen  race  of  man,  they  were  the  fond  slaves  of  sin, 
and  sat  in  darkness  and  in  the  shadows  of  death;  and  inflexible 
justice  held  them  bound  in  chains  stronger  than  iron.  But  for 
them  mercy  became  incarnate  in  the  person  of  the  Son  of  God? 
who  undertook  the  payment  of  their  mighty  debt;  and  when  the 
day  of  payment  came,  witiiout  a  word  of  encouragement  or  a 
look  of  sympathy,  he  moved  on  to  the  cross.  Tremendous  jus- 
tice had  taken  its  stand  on  Calvary,  but  he  recedes  not  from  the 
spirit  and  purpose  of  redemption.  As  he  approaches  the  cross, 
the  vials  of  divine  wrath  and  the  thunders  of  the  eternal  law 
arc  ready  to  burst  on  his  devoted  head.     Around  him  arc  the 


TUK  SOUKCES  or  CimlStlAN'  COMFORT.  fw 

powers  of  darkness.  Justice  unslicathctl  the  naming  sword, 
and  arrayed  in  all  its  terrors,  enforces  its  claims.  Still  he  pro- 
ceeds; the  rocks  rending  under  his  feet,  and  the  sun  shrinking 
from  tiic  glance  of  his  eye.  At  Icns^th  the  fires  of  heaven  burst, 
blazed,  and  devoured,  until  the  human  nature  of  Imnianuel  gave 
up  ihe  ghost;  but  then  tiie  divinity  arose  triumphant  and  glori- 
ous, and  justice  dropt  the  flaming  sword  at  the  foot  of  the  cross. 
O  then  it  was  that  angels  and  arch-angcls,  cherubim,  and  sera- 
phim arose  from  their  (liroiies  and  canned  their  mansions  of 
glory  to  ring  Vxith  the  loud  hosannas,  whilst  they  exclaimed — 
"Sing  O  heavens,  and  be  joyful  O  earth,  for  the  Lord  hath  re- 
deemed his  people."  The  people  redeemed  by  the  precious  blood 
of  Christ  arc  a  people  whom  God  hath  loved  with  an  everlast- 
ing love.  Their  redemption  is  the  evidence  and  fruit  ot  sover- 
eign love.  It  emanates  from  the  heart  of  God  nnd  extend?  to 
every  one  of  his  people,  whatever  their  situation  may  be,  or 
wherever  they  dwell  on  the  face  of  the  earth.  "God  is  /otr,  and 
lie  that  dwelleth  in  love  dwellelh  in  God,  and  God  in  liim."  It 
is  the  love  of  God,  reflecting  upon  the  souls  of  his  people,  that 
carries  the  soul  upward  to  him,  to  live  in  Iiim,  and  walk  in  him» 
2.  The  Lord  purifies  his  peoi>le.  Would  you  ask  for  some  of 
the  distinctive  characteristics  of  God's  people?  We  would  re* 
ply,  they  are  the  persons  that  sigh,  and  cry,  and  mourn,  for  in- 
ward sin.  They  feel  the  plague  of  their  own  hearts — they  grieve 
for  indwelling  corruption.  Were  you  to  ask  them  to  describe 
their  hearts,  they  would  tell  you  the  description  is  found  in  tho 
experience  of  Paul,  when  he  said  "the  good  that  I  would,  I  do  not, 
but  the  evil  which  I  would  not,  that  I  do."  From  this  state  of 
the  heart  spiritual  depression,  and  distress,  will  often  proceed, 
and  continue  for  A  length  of  time.  We  read  of  the  attempts 
made  by  the  Psalmist,  in  a  season  of  spiritual  distress,  to  regain 
peace  of  mind;  but  he  was  not  at  once  successful..  "He  consider- 
ed the  days  of  old,  and  the  years  of  ancient  times,"  inquiring  no 
doubt  for  a  parallel  to  his  distress,  for  the  methods  by  which 
trials  similar  to  his  own  had,  in  the  experience  of  others,  been 
met  and  relieved.  "He  called  to  remembrance  liis  song  in  tho 
night,"  sonic  occasion  of  personal  thanksgiving,  from  which  he 
8 


m 


THE  SOURCES  OF  CHRISTIAN   COMFORT. 


miglit  dVaw  the  grounds  of  hope  and  encouragement.  And  stilf^r 
{hough  "he  commuined  with  his  own  heart,  and  his  spirit  made 
rfiligent  search,"  be  hreaks  forth  in  the  sorrowful  lamentation; 
**Will  the  Lord  cast  off  forever?  Will  he  be  favorable  no  moreT 
1»  his  mercy  clean  gone?     Doth  his  p-romise  fail  for  ever?" 

Bu*t  ho\vo-ficDi3  the  burden  of  spiritual  distress,  which  presses 
on'  the  cbriistia»  mind,  rendered  still  more  heavy,  by  the  addi^ 
lional  pressure  of  outward  aifiictions.  While  he  is  mourning: 
the  hiding  of  God's  ince,  his  body  may  be  attacked  with  disease,. 
death  may  bereave  him  of  hia  friends;  one  earthly  comfort  after 
another  may  be  removed,  and  he  may  be  left  to  regard  his  sad 
allotment  as  the  token  of  divine  anger.  But  there  is  no  inflictioR 
of  either  a  spiritual  or  temporal  suffering  brought  upon  the 
adopted  children  of  God,  but  is  designed  to  train  them  up  in  ho' 
liness.  There  are  no  wounds  in  their  souls  which  his  mercy  does 
not  watch,  arwl  render  the  means  of  spiritual  heakh;^  no  delays  in 
answering  prayer;  no  frustrating  of  temporal  hope;  no  experience 
of  earthly  loss,  which  shall  not  be  richly  made  up  to  his  children. 
Ever  adored  be  the  mysterious  kindness,  in  which  he  carries  o« 
his  gracious  plan!  He  draws  his  dark  clouds  betwixt  us  and  the 
sun  of  prosperity,  but  the  obscuring  of  those  beams  is  needed  to 
recall  our  ungrateful  hearts  to  himself,  the  source  of  light.  He 
stcnds  tl>c  tempest  to  agitate  the  sea  and  shake  the  trembling  bark 
nimost  to  pieces,  but  it  is  to  preserve  us  from  fleeing,  from  his 
presence.  "Why  sayest  thou,  O  Jacob,  and  speakest  O  Israel, 
my  way  rs  hid  from  the  Lord  and  my  judgment  is  passed  over 
from  my  God.  Hast  thou  not  known,  hast  thou  not  heard,  that 
the  everlasting  God  ihe  Lord,  the  creator  of  the  ends  of  the 
cai-th  fainteth  not,  neither  is  weary?  He  giveth  power  to  the 
faint,  and  to  them  that  have  no  might  he  increaseth  strength. 
Blessed  is  the  man  whom  thou  chastisest,  O  Lord,  and  teaches* 
out  of  thy  law!"  Over  all  the  alllictions  of  his  people  the  Lord 
presides  as  a  purifier.  The  refiner  of  silver  requires  patient  and 
long  waiting  to  make  the  silver  fine,  and  to  bring  it  to  the  high- 
ci^t  point  of  perfection.  In  the  operation,  he  not  only  places  his 
crucible  on  the  fire,  but  he  heaps  fire  around  and  upon  it.  Un- 
der this  process,  it  first  throws  out  a  dark  and  onbnsive  smoke. 


THE  SOi;UCES  OF  CinilSTIAN  COMFORT.  ill 

which,  as  the  heat  and  its  effects  increase,  becomes  less  oflenslvf, 
until  it  altogether  ceases,  and  the  silver  becomes  pure  and  beau- 
tifully white.  And  the  point  of  requisite  perfection  and  puri<y 
is  when  the  refiner  sees  his  own  likeness  reflected  in  the  silver: 
and  thus  it  is,  through  means  of  affliction,  our  heavenly  Fatlur 
carries  on  the  work  of  purification  in  the  hearts  of  his  childrni, 
until  he  sees  in  tlietn  his  own  perfect  likeness.  O  christian,  you 
may  be  poor,  and  empty,  and  tried,  and  outwardly  wretched — 
your  path  may  be  hard  and  thorny — your  days  may  be  cheericNS 
and  desolate — old  age  with  its  many  infirmities  may  be  crusliing 
your  feeble  frame  down  to  the  dust — you  may  be  almost  friend- 
less and  homeless;  but  I  ask,  is  God  yours?  If  he  is,  then  yo« 
have  as  much  cause  to  adore  him,  yes,  you  have  this  moment 
as  much  cause  to  shout  for  joy,  as  the  brightest  angel  before  the 
throne.  O  then;  talk  no  more  about  your  hard  lot  on  earth,  your 
poverty,  sickness,  weakness  and  nothingness.  If  God  be  your 
God,  then  heaven  is  your  home;  and  he  is  now  preparing  you,  iu 
his  own  way,  for  the  bright  day  of  heaven's  glory.  O  never  for- 
get that  the  eye  of  God  is  upon  his  people  from  the  beginning 
of  the  year  to  the  end  of  the  year:  that  he  that  touches  tiiem, 
touches  the  apple  of  his  eye — an  unkind  word  to  them  is  an 
unkind  word  to  himself — and  every  cup  of  cold  water  given  to 
them,  is  the  same  as  if  given  to  the  God  of  heaven.  God  has  a 
people,  and  he  desires  their  comfort  and  happiness.  He  hath 
sent  his  son  "to  bind  up  the  broken  hearted,  to  comfort  all  that 
mourn,  to  appoint  unto  them  that  mourn  in  Zion,  to  give  unto 
them  beauty  for  ashes,  the  oil  of  joy  for  mourning,  the  garment 
of  praise  for  the  spirit  of  heaviness."  He  gives  his  Holy  Spirit  to 
witness  our  adoption  into  his  family,  to  seal  us  to  the  day  of  re- 
demption, to  impart  holy  consolations  to  the  soul,  and  it  is  on  this 
account  that  his  spirit  is  distinguished  by  the  name  of  Comforter. 
3.  God  lias  given  his  word  to  be  a  source  of  comfort  to  his 
people;  and  therefore  the  Apostle  says:  "whatsoever  things  were 
written  aforetime,  were  written  for  our  learning,  that  we,  through 
patience  and  comfort  of  the  scriptures,  might  have  hope."  And 
when  speaking  of  prophesying,  he  says:  "he  that  prophesicth 
speakcth  unto  men  to  edification,  and  exliortalion  and  comfort" 


bU  THE   S01'1U-K3  OF  CIIKISTIAN  COMFOKT. 

4.  It  i-s  given  in  soioinn  charge  to  ministers  of  tlie  gospel  to 
comfort  God's  people,  to  strengthen  tlic  weak  hands,  to  confirm 
the  feeble  knees,  and  to  say  to  them  that  are  of  a  fearful  heart: 
be  strong,  fear  not,  your  God  will  come  and  save  you.  On  this 
very  account  ministers  are  justly  called  "the  helpers  of  your 
joy."  Again  God  makes  it  the  duty  of  all  christians  to  comfort 
one  another.  Thus,  when  the  Apostle  speaks  of  the  second 
coming  of  their  Lord,  he  adds — '"comfort  one  another  with  these 
words."  And  again  he  says,  '*comfort  yourselves  together  and 
edify  one  another — comfort  the  feeble  minded— support  the 
weak;"  so  that  whether  God  speaks  in  grace  or  providence,  by 
prophets  or  apostles,  still  He  says — "comfort  ye  my  people." 

5.  Another  of  those  divine  comforts  that  God  causes  to  flow 
into  the  hearts  of  his  people  is  an  evidence  of  pardon  and  accep' 
lance  in  the  Saviour.  What  did  David  count  his  comfort  and 
happiness?  He  had  a  throne,  his  harp,  blooming  laurels,  a 
prosperous  kingdom.  But  these  were  not  the  fountains  of  his 
joy.  No!  he  expresses  his  own  blessedness,  when  he  says — 
"blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is  cov- 
ered—  blessed  is  the  man  unto  whom  the  Lord  imputeth  not  ini- 
(]iiitv  atui  in  whose  spirit  there  is  no  guile."  Dear  bretliren,  when 
you  and  1  draw  near  to  death,  or  think  we  are  drawing  near  to 
it;  when  the  cold  si.ivcr  will  come  over  us,  and  the  heart  quiver; 
and  the  hour  appears  to  have  arrived  when  our  souls  will  be 
rerpiirod  of  us,  O  wliat  will  then  render  us  peaceful?  Place  a 
man  with  a  wretclied  agonizing  conscience  on  a  dying  bed — put 
before  him  the  wife  of  his  bosom,  his  weeping  children,  his  money, 
his  lands,  his  influence,  he  will  look  upon  them  in  anguish  and 
exclaim— -all!  yc  cannot  help  me,  ye  are  like  tlic  bursting  bubble. 
But  in  the  hour  of  d(jalh  let  one  view  of  the  Saviour's  pardoning 
love,  let  one  drop  of  the  blood  of  sprinkling  fall  upon  the  heart, 
let  the  Elernal  Spirit  slicd  abroad  the  love  of  (iod  in  the  soul,  and 
O  then  how  genlh  he  can  lay  his  head  upon  his  pillow;  how 
quietly  commend  his  spiiit  to  the  arms  of  his  heavenly  Father, 
v>\\o  comforts  him  with  the  assurance,  that  his  iniquity  is  for- 
given, his  sin  covered,  and  his  soul  accepted  in  the  beloved. 

6.  Anotlier  ?^ource  of  comfort  is  in  the  covenant  God  has  mado 


Till',  SOFRCES  OP  CflRISTIAN  COMIOKT.  fll 

with  his  people.  David,  standin^r  on  the  borders  of  the  eternal 
world,  uses  these,  as  a  part  of  his  last  words:  "although  my 
house  be  not  so  with  Cod,  yet  he  hath  made  with  me  an  ever- 
lasting covenant  ordered  in  all  things  and  sure;  for  this  is  all  my 
salvation  and  all  my  desire."  J)avid  saw  many  things  that  deeply 
aflected  him,  much  that  abased  him,  much  that  afllicted  him 
sorely;  but  the  covenant  of  his  Cod  was  Ids  conifort.  \A'ho  has 
not  met  with  sore  disappointments  on  the  earth?  We  may  see 
our  children  growing  up,  and  our  lond  hearts  nia\'  say,  surelv 
these  will  comfort  us.  Uut  alas!  some  of  them  may  become  un- 
godly, and  others  of  them  we  must  hdlow  to  the  grave.  Wo 
may  look  forward  and  expect  sunshine,  and  all  will  be  darkness; 
where  we  have  looked  for  things  to  be  straight,  we  hnd  them 
crooked;  when  we  looked  for  a  smooth  path,  we  find  thorns  and 
briars.  But  the  covenant  is  -Un-d-rejl  in  all  tilings  and  surer 
Jesus  is  the  great  stay  of  it — the  great  mediator  j)f  it — he  has 
all  the  blessings  of  it  not  only  in  his  hand  but  in  his  heart.  0! 
you  that  are  building  on  this  world's  foundation — you  may  have 
pleasant  and  plentiful  lionics — you  may  have  the  smiles  of  friends, 
the  welcomes  of  alieclioii,  and  you  may  see  your  comforts 
thick  around  you;  but  if  you  are  strangers  to  the  covenant,  you 
are  strangers  to  the  bliss  of  that  soul,  who  can  look  at  trouble, 
and  say  ''GwZ  has  ordered  it  in  mercy,  for  my  good."'  And  who 
can  look  at  a  deliverance  and  say  "O  it  is  my  Father!  my  P'a- 
ther."  Brethren,  it  was  this  that  comforted  David's  heart,  when 
the  prospect  was  most  black,  and  when  all  around  him  was  sad 
and  sorrowful. 

7.  Another  source  of  comfort — Cod  permits  his  people  to  draw 
near  to  himself  at. a  throne  of  grace.  O  brethren,  is  there  any 
mercy  on  earth  so  great,  as  to  have  a  God  in  heaven,  and  to 
have  that  God  ours — to  have  an  intercessor  at  the  right  hand — 
to  have  an  intercessor  in  our  own  souls — to  have  the  heart  of 
God — the  pmmise  of  God — the  covenant  of  God — to  have  Jeho- 
vah himself  iis  our  jiortion.  O  high  and  exalted  mercy!  surely 
it  is  good  to  draw  near  to  Cod.  I  feel  hapj)y  in  the  persuasion 
that  I  am  addressing  some  that  have /e//  this  nicrc}',  and  who 
know  the  worth  of  the  throne  of  grace.     You  are  not  driven  to 


62  THE  SOURCES  OF  CUEISTUN  COMFORT. 

that  throne.  No!  as  you  approach  it  yoa  can  say — "Lord  I  come 
to  thy  throne,  because  I  love  thee,  because  the  love  of  Christ 
constrains  me,  because,  to  my  convinced  and  enhghtened  soul, 
thy  service  is  perfect  freedom;  and  because  my  spirit  yearns  to 
see  some  token  of  my  adoption  in  the  face  of  iny  dear  Lord." 
Dear  brethren,  it  is  the  purpose  ajid  design  of  God  to  make  his 
people  happy,  to  fill  them  with  peace,  and  love,  and  light,  which 
are  the  pure  and  heavenly  elements  of  comfort  and  joy.  Let  a 
man's  sins  be  forgiven,  his  soul  justified,  and  his  peace  be  made 
with  God;  let  the  favor  of  heaven  shine  unclouded  on  his  spirit; 
let  him  love  God  through  our  Lord  Jesus  Christ;  let  him  see  viv- 
idly his  immortality,  and  incorruption;  let  him  look  up  to  hea- 
ven and  say,  it  is  for  me — and  1  ask,  are  not  the  elements  of 
peace  and  comfort  in  that  man's  heart?  And  it  is  thus  that  God 
produces  comfort  in  the  hearts  of  his  people,  even  in  the  midst 
of  affliction.  And  thus  it  is  that  their  comforts  rise,  expand  and 
flourish  in  all  circumstances  of  trial,  humiliation,  poverty  or 
want  which  surround  them  in  this  dark  world.  O  christians! 
you  know  how  good  it  is  to  draw  near  to  God — you  know  what 
it  is  to  turn  to  the  wall  and  pray — you  know  what  it  is  to  shed 
tears  and  take  them  to  the  Lord — you  know  what  it  is  to  go 
with  a  sinking  spirit,  and  place  that  sinking  spirit  in  the  hands 
of  a  tender  Saviour — you  have  often  taken  a  heart  full  of  sor- 
row and  laid  it  on  the  bosom  of  your  Father  and  your  God.  O 
is  there  a  mercy  like  it?  Wherever  God  places  us,  is  it  not  good, 
my  brother,  is  it  not  good,  my  sister,  to  draw  near  to  God. 
When  the  Holy  Spirit  takes  away  our  unbelief,  reproves  our 
hard  thoughts,  and  misgivings — when  he  gives  us  pardon  in  the 
presence  of  our  Father,  then  we  can  go  and  lay  our  requests  on 
the  altar,  and  leave  them  there,  and  look  up,  and  expect  a  blessing. 
O  it  is  sweet,  and  comforting,  to  draw  near  to  God! 

8.  The  last  comfort  we  will  mention,  is  found  in  the  bright 
and  balmy  prospect  that  is  before  the  child  of  God.  He  has  a 
good  hope  that  goes  forth  after  objects  intrinsicaJhj  and  relative- 
ly excellent,  objects  all  satisfying  to  the  soul's  highest  and  most 
extended  desires;  he  has  a  hope  of  a  most  glorious  acquittal  in 
the  day  of  judgment;  entire  restoration  to  the  image  of  God,  iu 


TnB  SOURCES  OF  CHRISTIAN  COMFOnT.  G3 

knowledge,  righteousness  and  true  holiness,  and  an  abundant 
entrance  into  the  heavenly  inheritance,  where  is  fulness  of  joy. 
Many  happy  moments  he  spends  with  his  God  on  earth — often 
God  smiles  upon  his  soul  and  takes  him  up  as  it  were  into  the 
porch  of  heaven,  and  gives  him  a  distant  view  of  glory  to  be 
revealed,  and  joys  to  come;  and  all  this  to  hasten  his  progress 
towards  the  perfection  of  his  being.  These  sweet  prospects  not 
only  cheer  him  on  the  way,  but  enable  him  to  triumph  over  the 
fears  of  death  and  the  grave.  It  was  this  made  Job  rejoice 
when  he  said,  "I  know  that  my  Redeemer  liveth."  It  was  this 
made  Paul  write  in  the  fulness  of  his  heart,  "our  light  affliction 
which  is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory." 

But  that  God  who  comforts  his  people  in  life,  does  not  forsake 
them  in  death,  when,  most  of  all,  his  consolations  are  needed. 
When  death,  that  destroys  the  hopes  of  man;  when  death,  be- 
neath whose  sceptre  the  healthy  and  the  strong,  the  admired 
and  the  beloved,  the  young  and  the  old,  alike  are  arrested,  cut 
down  and  withered — when  death  approaches  God's  people, 
their  Comforter  is  there,  to  revive  the  hopes  which  death  seems 
to  destroy,  to  pour  the  balm  of  consolation  into  the  heart  that 
death  is  breaking,  and  to  whisper  to  the  ear  just  closing  to  every 
earthly  sound,  "I  will  ransom  thee  from  the  power  of  the  grave; 
I  will  redeem  thee  from  death;"  "yours  is  the  kingdom  of  hea- 
ven." O  this  makes  the  blood  thrill  freely  again  through  the 
heart  from  which  it  w-as  just  ebbinp.  O  this  puts  praise  upon 
the  lips  that  appeared  closed  in  everlasting  silence.  This  makes 
the  eyes  open  with  a  gleam  of  joy,  that  appeared  to  have  been 
closed  forever.  O  this  enables  the  christian  to  sink  into  the 
darkness  of  death,  like  a  setting  sun,  a  blaze  of  soft  and  resplen- 
dent glory!  How  fair  and  how  lovely  it  is  to  behold  the  sun  in 
its  splendor  approaching  the  west!  Its  race  is  nearly  run,  and 
refulgent  as  gold,  it  glides  through  the  ether  as  hastening  to 
rest.  Yet  far  more  resplendent  than  this  is  the  scene  of  a 
good  man  approaching  the  confines  of  time.  All  loving,  all 
peaceful,  all  calm  and  serene,  he  passes  away  with  a  brightne»» 
sublime. 


Ql  TIIK  BOUKCES  OF  CHIIISTIAN  COMFOKT. 

IMPROVEMENT. 

In  closing  this  subject,  I  humbly  ask  the  Lord,  in  tender 
mercy,  to  lay  what  has  been  said  powerfully  and  eUcctually 
upon  your  hearts.  I  doubt  not  that  some  of  you  are  treading 
the  path  of  the  vale  of  tears;  perhaps  there  are  sorrows  in  your 
hearts,  and  things  in  your  sorrows  you  have  never  unfolded  to 
any  upon  the  earth.  O  christian,  God  loves  your  secret — he 
loves  you  to  tell  him  Avliat  you  cannot  tell  any  one  besides,  and 
for  this  reason,  that  you  may  know  what  is  in  his  heart  towards 
you.  O  happy!  slrfuigcrs  and  pilgrims  on  earth!  oftentimes  you 
arc  now  learning  in  a  way  most  painful  to  nature,  and  opposed 
to  flesh  and  blood:  but  you  arc  in  the  best  way,  the  right  way, 
the  way  turned  up  by  the  footsteps  of  the  flock,  and  soon  to  end 
in  pastures  ever  green,  meadows  ever  verdant,  where  the  sun 
shall  go  down  no  more  forever.  God  is  now  giving  you  many 
sweet  comforts,  and  calling  you  to  many  sore  trials,  but  these 
are  the  worst  days  you  will  ever  see;  this  is  the  sadest  part  of 
your  being.  Your  present  trials  and  afflictions  resemble  the 
thick  mist  which  wc  often  see  filling  the  valle3's  and  hanging  on 
the  hill  sides,  like  a  dark  cloiul,  but  when  the  sun  arises  how, 
soon  are  those  dark  vapours  dispersed  by  his  beams,  and  day 
shines  in  cloudless  brightness.  And  so  when  the  misty  sorrows 
of  life  are  past,  your  God  will  shed  around  you  one  eternal  day 
of  cloudless  glory. 

But  0!  are  there  not  some  of  you  who,  instead  of  saying  com.' 
fort,  in  your  present  condition,  have  much  cause  to  say  woe, 
woe?  Your  state  is  like  the  waters  of  a  troubled  sea.  O  when  I 
think  of  that  man  and  that  woman  who  come  and  sit  under 
the  sound  of  the  gospel,  and  assent  to  it,  and  in  a  sense  consent 
to  it,  and  yet  live  unconverted  and  unholy,  and  when  I  know 
that  in  rejecting  the  gospel,  they  arc  rejecting  the  only  source  of 
comfort;  I  would  warn  them  from  the  Lord,  that  Jiappincss  and 
carelessficss  never  were,  and  never  c(ui  be  united.  You  may 
appear  to  be  happy,  but  you  knorii  you  are  not!  You  have  no 
solid  comfort.  O  that  God  vvohld  give  you  a  heart  to  believe, 
that  you  may  be  led  to  pray  for  that  Holy  Spirit  for  which  none 
have  ever  asked  in  vain. — Amen. 


SERMON    VIII. 


ON  THE   LORD'S  SUPPER. 

"■And  when  he  had  given  thanks,  he  hruhe  it,  and  said.  Take,  cat;  this  is 
my  body,  tohich  is  broken  for  you:  this  do  in  remembrance  of  7/ie." — 

1  C0RI.\TmA>S  XI  CHAP.,   XXIV  VERSE. 

Different  nations  have  perpetuated  the  remembrance  of  great 
events  by  columns,  statues,  inscriptions,  solemn  feasts,  public  re- 
pasts, or  by  some  other  monuments;  and  certain  ceremonies  and 
sacred  rites  have  always  accompanied  their  alliances  and  trea- 
ties. These  were  efTectual  means  of  transmitting  to  posterity  the 
memory  of  interesting  facts,  and  the  gratitude  due  to  the  benefac- 
tors of  their  country.  The  Jews  in  particular  had  many  of  these 
solemnities,  some,  destined  to  retrace  some  of  the  chastisements 
their  fathers  had  drawn  down  upon  themselves  by  their  rebel- 
lions; others,  the  signal  favors  which  the  Lord  had  condescended 
to  bestow  upon  them.  The  Passover  was  of  the  number  of  the 
last.  It  had  been  said  unto  them,  "ye  shall  observe  this  thing 
for  an  ordinance  to  thee  and  to  thy  sons  forever,"  And  it  shall 
come  to  pass  when  ye  be  come  to  the  land  which  the  Lord  will 
give  you  according  as  ho  hath  promised,  that  ye  shall  keep  this 
service. 

But  it  is  to  recall  a  deliverance  still  more  grand,  that  our  Sa- 
viour in  the  text,  says  "do  this  in  remembrance  of  me."  Our 
Apostle  had  no  doubt  learned  all  the  circumstances  of  this  sa- 
0 


CO  o\  THE  lord's  SLTPER. 

cred  institution  from  the  other  disciples.  Yet  in  strong  terms  he 
seems  to  intimate  that  he  had  derived  it  by  an  immediate  revela- 
tion from  the  Lord  himself. 

Assembled  now  to  celebrate  this  holy  ordinance,  as  we  believe, 
according  to  the  command  and  will  of  our  Divine  master,!  shall 
hope  for  your  devout  attention  to  some  remarks  on  these  words, 
"do  this  in  remembrance  of  me." 

1.  "Do  this"  is  a  command  which  expresses  the  necessity  of 
attending  on  this  ordinance. 

2.  "In  remembrance  of  me"  expresses  the  nature  of  the  or- 
dinance. 

Having  elucidated  these  two  points,  we  speak  of  the  disposi- 
tions we  ought  to  bring  to  the  Lord's  table. 

L  Necessitif.  This  is  my  first  proposition.  It  does  not,  how- 
ever, signify  that  the  privation  of  the  sacrament  renders  salva- 
tion absolutely  impossible,  but  simply  that  abstaining  from  its 
participation  without  legitimate  reasons,  is  to  commit  an  enor- 
mous crime.  The  necessity  here  in  question  is  not  what  theolo- 
gians term  the  necessity  of  mean;  as  for  instance,  that  of  regen- 
eration, without  which  no  man  can  see  the  kingdom  of  God:  but  , 
it  is  the  necessity  of  precept.  The  divine  law  giver  has  an- 
nounced it  is  for  us,  to  obey  or  bear  the  consequences  of  diso- 
bedience. This  precept  was  not  addressed  to  the  Apostles  alone 
nor  to  believers  of  the  first  ages,  but  to  all  christians  of  every  age. 
As  often  says  Paul,  (and  he  said  it  to  all)  as  ye  eat  this  bread  and 
drink  this  cup,  then  the  sacred  banquet  must  be  reiterated,  ye 
do  shew  forth  the  Lord's  death  until  He  come.  It  must  be  re- 
iterated— the  obligation  will  not  cease  until  the  second  coming 
of  Jesus  Christ.  I  admit  we  are  not  bound  to  commune  any  cer- 
tain number  of  times,  we  have  no  particular  prescription  on  this 
point.  It  is  sufficient  that  we  conform  in  this  respect  to  the 
usage  of  the  church  of  which  we  arc  members,  and  seize  with 
holy  joy  all  occasions  of  approaching  the  sacred  table  of  our 
Lord. 

As  to  the  necessity  of  complying  with  this  precept,  what  is 
sufficient  to  remove  all  obscurity  is  the  tenor  of  the  law  itself. 
Our  Lord  does  not  merely  say,  I  permit  you — I  exhort  and  be- 


ox  THE  lord's  supper.  (57 

seeoh  you;  but  He  speaks  as  a  sovereign.  Take,  cat  this  bread, 
drink  this  cup — Do  this.  And  what  do  vvc  allege  as  a  reason 
for  non-compliance?  Is  it  the  obscurity  of  the  law?  But  could 
it  be  announced  in  terms  more  clear  and  precise?  Is  it  the  sanc- 
tion of  the  law?  but  could  it  be  more  terrible: — without  this  ye 
have  no  life  in  you.  Is  it  the  authority  fiom  which  the  law  has 
eminatcd?  but  do  you  not  call  him  Lord  and  Master?  Is  it  his 
want  of  power?  but  cannot  He  save  and  can  He  not  destroy? 
Ah!  deceive  not  yourselves.  If  the  word  spoken  by  Angels  was 
steadfast,  and  every  transgression  and  disobedience  received  a 
just  reward — "how  shall  we  escape  if  wc  neglect  so  great  salva- 
tion?" 

Brethren,  there  was  a  time  when  it  was  not  necessary  to  mul- 
tiply motives  to  urge  Christians  to  a  compliance  with  this  duty. 
We  read  in  the  Acts  of  the  Apostles,  that  the  first  members  of 
the  Church  continued  daily  in  the  temple  and  breaking  bread 
(eucharistical)  from  house  to  house,  did  eat  their  meat  with  glad- 
ness and  singleness  of  heart.  This  holy  fervor  continued  long, 
even  through  the  ages  of  persecution,  when  believers  fled  from 
cities  and  towns  and  met  in  caverns  and  on  the  tops  of  distant 
mountains  for  the  breaking  of  bread.  But  I  ask,  can  any  one 
be  a  Christian  and  yet  disavow  the  necessity  of  eating  this  bread 
and  drinking  this  cup  in  memory  of  the  Divine  Saviour? 

3.  Is  not  gratitude  alone  a  sufKc'ent  motive  to  urge  our  com- 
pliance with  this  duty?  Do  not  men  consider  it  a  duty  to  re- 
spect the  last  request  of  a  friend  or  dying  parent,  especially  if  it 
be  wise  and  can  be  performed?  Do  they  not  regard  such  re- 
quests as  inviolable?  will  they  not  scrupulously  perform  them  to 
the  very  letter?  VVell,  here  is  the  last  request  of  our  best  friend, 
our  most  tender  parent,  Jesus  Christ;  ready  to  consummate  the 
most  dolorous  sacrifice  and  to  consummate  it  for  us.  Jesus 
Christ,  more  willing  to  pour  out  his  blood  for  us  than  even  the 
barbarous  Jews  were  to  shed  it,  says  "do  this  in  remembrance 
of  me:" — let  it  remind  you  of  what  my  love  for  you  has  perform- 
ed. I  have  descended  from  heaven.  For  you  I  left  the  abodes 
of  immortality  and  glory — I  have  humbled  myself  and  took  the 
form  of  a  servant.     Every  moment  of  my  life  and  ministry  is 


68 


OS    THE    LOPJ)  S    SUPPER. 


marked  with  blessiiigs,  and  to-morrow  my  cross  will  exhibit  to 
you  and  to  all  future  generations,  how  much  I  have  loved  you! 
After  my  resurrection,  I  will  return  to  heaven  to  prepare  thrones 
and  crowns  for  you: — and  now  this  is  my  last  commandment  I 
leave  with  you — nothing  more  easy — more  consoling.  It  will 
put  the  seal  on  my  past  favors  and  be  the  sweet  assurance  of  fu 
ture  blessings — "eat  this  bread,  drink  this  cup  in  remembrance 
of  me!" 

O  Christians!  do  you  not  feel  your  hearts  burning?  Do  yon 
not  feel  that  to  comply  with  tiiis  precept  of  your  dear  Saviour  js 
the  most  joyful,  as  well  as  the  most  indispensible  of  all  obliga- 
tions? Do  you  not  now  feel  yourselves  drawn  by  the  cords  of 
love?  Is  not  gratitude  a  delightful  sentiment?  Is  it  not  sweet 
to  love  those  who  love  us,  and  whose  hearts  are  placed  upon  our 
happiness?  O  then  will  not  the  believer  exclaim  with  transport, 
from  the  grateful  overflowings  of  his  heart  will  he  not  cry — yes 
Lord,  I  will  approach  thy  table,  and  thrice  happy  shall  I  be  in 
participating  in  this  feast  of  love! 

4.  Our  own  interest  ought  to  urge  us  in  a  most  pressing  man- 
ner to  this  duty.  Do  we  not  need  sanctifying  grace — renewed 
strength — the  grace  of  perseverence?  Does  not  sin  easily  over- 
come us?  what  are  our  virtues?  what  our  vices?  what  our  weak- 
.ness?  what  our  temptations?  How  often  do  we  violate  the  law 
of  God?  How  often  neglect  our  duty?  Who  of  us  can  say,  at  the 
close  of  any  one  day  of  our  lives, — To-day,  I  have  not  offended 
my  God!  To-day,  I  have  thought  nothing — spoken  nothing — 
done  nothing  but  what  was  holy.  I  have  spent  every  moment 
for  God,  for  heaven  and  glory!  Ah!  poor  sinners  as  we  are,  let 
us  feel  our  need  of  grace  and  mercy.  Let  us  not  consent  to  re- 
main blind,  lame,  and  paralytic,  but  let  us  hasten  to  Bethesda  as 
olten  as  the  Angel  of  the  covenant  descends  to  trouble  the  wa- 
ters and  invites  us,  saying,  "do  this  in  remembrance  of  me!" 

II.  The  nature  of  the  Sacrament.  It  is  a  spiritual  mystical 
feast — a  feast  of  reconciliation  and  life — a  feast  of  love. 

To  the  question — what  is  the  Holy  Supper?  we  would  reply, 
It  is  bread  and  wine,  but  bread  and  wine  which  eternal  wisdom 
has  prepared  and  Jesus  Christ  has  blessed.     The  elements  are 


0\    THE    lord's    ripper.  Of) 

material  and  simple,  but  elevated  to  sacramental  sacrcdnoss. 
The  materials  are  enobled  by  the  excellence  of  their  use.  There 
is  nothiniT  for  the  senses,  all  is  for  the  understanding— nothing 
for  the  letter  that  kills,  but  all  for  the  spirit  that  gives  life.  We 
must  remove  the  veil  and  look  into  the  mystical  ark.  The  bread 
is  the  symbol  of  the  body  of  Christ.  There  is  here  a  complete 
analogy.  The  bread  represents  the  body — tlse  breaking  of  the 
bread  represents  the  body  broken.  The  external  and  oral  eat- 
ing of  the  bread  represents,  the  feeding  on  Christ  mentally  and 
spiritually.  In  every  thing  the  figure  answers  to  the  reality,  the 
symbol  to  the  truth. 

"Do  this  in  remembrance  of  me!" — That  is  in  celebrating  the 
Lord's  Supper  we  ought  to  retrace  all  tluU  the  Lord  has  done 
for  us.  The  heavenly  light  with  which  He  has  environed  us — 
the  sanctifying  precepts  He  has  given  us — the  example  He  has 
left  us — the  blessings  without  number  be  has  bestowed  upon  us. 
Above  all  ought  to  contemplate  Him  dying  for  our  iniquities  on 
the  cross.  He  was  made  a  curse  for  us  that  we  might  be  made 
the  righteous  of  God  in  Him.  In  death  as  our  substitute,  he  paid 
our  ransom — He  conquered  hell  and  opened  heaven.  Ah  my 
friends!  this  is  not  a  mere  pompous  ceremony,  but  it  is  the  rep- 
resentation of  the  most  sublime  mysteries  under  appearances  tiic 
most  simple. 

"Do  this  in  remembrance  of  me!" — that  is,  the  Holy  Supper 
is  the  pledge  of  the  return  of  Jesus  Christ,  of  his  second  advent; 
"ye  do  shew  forth  his  death  until  become."  It  is  the  proof  of 
our  own  resurrection. — "Who  soever  eateth  my  flesh  and  drink- 
eth  my  blood,  1  will  raise  him  at  the  last  day."  Tiie  view  of 
these  symbols  ought  to  renew  the  remembrance  of  the  last  days. 
The  day  of  beatitode,  triumph  and  glory;  when  Christ  will  re- 
ceive into  heaven  the  happy  n)embers  of  his  Church,  and  the 
faithful  will  be  called  to  the  marriage  supper  of  the  Lamb. 

"Do  this  in  remembrance  of  me!" — that  is,  in  celebrating  the 
Holy  Supper,  we  enter  into  the  covenant  which  God  condescends 
to  make  with  us  through'a  Redeemer.  All  our  sacramcnls  in 
their  nature  are  ratifications  of  this  covenant  on  the  part  of  God 
and  the  part  of  man     In  this  sense,  baptism  is  called  the  stipu- 


:o 


ON'    THE    LORD; 


lation  of  a  good  conscience.  In  this  sense,  Christ  says,  "this  cup 
is  the  new  testament  in  my  blood."  These  words  have  a  mani- 
fest allusion  to  the  manner  in  which  the  ancient  covenant  was 
contracted, — burnt  offerings  and  peace  offerings  were  offered. 
Moses  sprinkled  half  the  blood  on  the  altar;  he  then  read  in  the 
audience  of  the  people  the  clauses  of  the  covenant.  The  people 
accepted  the  covenant,  and  Moses  sprinkled  them  with  the  blood, 
saying,  "Behold  the  blood  of  the  covenant  which  the  Lord  hath 
made  with  you  concerning  all  these  words."  We  have  in  this 
sacrament  the  blood  of  a  covenant  more  perfect,  a  covenant  of 
grace,  mercy,  and  peace. 

2.  The  Lord's  supper  is  a  source  of  reconciliation  and  life. 
Our  sacraments  are  more  than  simple  signs  of  the  grace  God  be- 
stows. We  arc  not  to  demand  of  our  Lord  an  account  of  his 
vva3^s.  He  has  a  right  to  attach  his  favors  to  any  means  or  con- 
ditions as  He  pleases.  To  punish  the  murmurs  of  his  ancient 
people  in  the  desert,  he  sent  among  them  fiery  serpents.  The 
Israelites  wept,  lamented,  and  confessed  their  sin.  God  procu- 
red healing  for  them  by  causing  a  brazen  serpent  to  be  elevated 
in  their  view;  but  was  it  proper  for  these  Hebrews  to  inquire  or 
demand,  how  a  single  look  at  that  serpent  effected  a  cure.  A 
few  drops  of  water  in  baptism  and  a  simple  formule,  a  little 
bread  and  wine  in  the  Eucharist,  these  are  our  sacraments;  shall 
we  demand  how  they  produce  their  effects?  Is  it  not  enough 
for  us  to  know  that  the  effects  are  salutary,  depending  on  the 
promises  of  Jesus  Christ  and  the  faith  of  the  communicant? 

It  applies  to  us  the  precious  fruits  of  the  death  of  "the  Lamb 
that  taketh  away  the  sin  of  the  world."  TJie  cup  of  blessing 
that  we  bless,  is  it  not  the  communion  of  the  blood  of  Christ? 
The  bread  which  we  break,  is  it  not  the  communion  of  the  body 
of  Christ? — yes,  at  the  foot  of  these  altars  the  blood  for  our  of- 
fences is  sprinkled  over  us,  that  effaces  the  wrinkles  that  deform 
iis — the  stains  that  defile  us.  it  is  here  the  tender  Fatiiersex- 
tendsiiis  arms  to  the  prodigal,  lakes  him  to  his  bosom,  and  clothes 
him  with  the  best  robe. 

The  Sacrament  increases  our  faith  and  strengthens  every 
grace.     The  properly  of  all  habits  is  to  cement  and  grow  by 


o.\  TMK  lord's  srrrKR.  Tl 

lively  and  repeated  acts.  Tliere  is  no  occasion  when  the  lieart 
of  a  believer  feels  impressions  so  deeply  marked — when  its  emo- 
tions are  thrown  so  forcibly  back  upon  itself—when  objects  so 
interesting  are  presented  to  it.  It  is  here  our  hungrying  and 
thirsting  for  righteousness  is  satisfied  and  renewed,  and  receives 
real  nourishment.  The  bread  given  us  becomes  our  strength, 
our  health,  our  life.  The  spirit,  the  heart,  the  conscience — all 
feel  its  eflicacy;  our  fears  vanish — our  passions  are  silenced — 
our  conscience  calmed — and  our  hopes  are  bright  and  blessed. 
Do  you  know  brethren,  that  religion  has  its  peculiar  joys?  Inef- 
fible  sweetness  is  attached  to  its  exercise.  But  this  sweetness, 
this  holy  unction,  is  no  where  experienced  in  a  manner  so  sensi- 
ble and  so  touching,  as  at  the  Lord's  table. 

To  say  all  in  a  word, — the  Holy  .Supper  gives  the  earnest  of 
everlasting  life.  *'IIc  who  eats  this  bread,"  says  the  Saviour, 
"has  eternal  life."  Is  this  an  hyperbolical,  exaggerated  expres- 
sion! No!  He  has  bestowed  upon  us  this  blessed  life.  He  has  it, 
because  his  Saviour  fills  his  soul  with  the  lively  hope  of  it — be- 
cause he  has  the  pledge  of  glory — because  he  tastes  that  God  is 
good.  Because  already  Jesus  Christ  pours  upon  his  heart  some 
drops  from  the  torrent  of  immortal  felicity  with  which  he  will  be 
inundated  in  heaven.  O!  the  blessed  feast  to  which  our  Saviour 
invites  us! 

3.  But  it  is  a  feast  of  love.  John,  in  a  transport  of  admiration, 
exclaims,  "Behold  what  manner  of  love  the  Father  hath  bestow- 
ed on  us,  that  we  should  be  called  the  sons  of  God!"  It  is  love 
that  concerted  the  plan  of  our  redemption,  and  love  executed  it. 
The  livery  of  Christ  is  love.  His  incarnation,  labors,  preaching, 
miracles,  sulFerings,  cross  and  death — all  bear  the  impress  of  love. 
Who,  without  emotion,  can  contemplate  the  Saviour  when  he  in- 
stituted the  supper.  He  was  surrounded  by  his  dear  disciples. 
He  knew  the  agonies,  the  cruel  outrages  that  awaited  Him.  Pie 
knew  that  on  the  morrow,  one  would  betray  him — another  deny 
him — and  all  forsake  him;  that  to-morrow  he  would  be  crucified. 
Yet  as  if  forgetful  of  all  these  terrible  objects.  He  thinks  only  of 
his  disciples,  and  to  improve  the  last  moments  of  his  liberty  to 
instruct  and  console  them.     At  these  moments,  which  inspire  the 


72  O.V    THE    lord's    SUrPEICi 

soul  with  sombre  horror,  Jesus  sits  composedly  with  his  disciples. 
lie  appears,  if  possible,  more  kind  and  tender  than  ever.  He 
said  to  them,  and  all  who  bear  his  name, — "Do  this  in  remem- 
brance of  mc!"  When  I  shall  have  died  for  you,  celebrate  this 
feast,  that  it  may  be  to  you  the  seal  of  promises  and  love.  And 
as  often  as  you  take  these  symbols,  say  from  the  bottom  of  your 
hearts— this  is  the  memorial  of  the  good  Shepherd  who  has  come 
to  gather  the  wandering  sheep  into  his  fold.  Of  Jesus  who  lived 
among  men  to  save  and  bless  them — say  this  is  the  grand,  the  pro- 
found mystery  of  piety;  the  fountain  opened  to  the  house  of 
David  and  to  the  inhabitants  of  Jerusalem,  for  sin  and  unclean- 
ness:  the  blood  without  whose  effusion,  there  would  have  been 
no  remission  for  us.  Surely,  John  had  good  reason  to  say,  that 
"having  loved  his  own  which  were  in  the  world,  He  loved  them 
unto  the  end." 

IMPROVEMENT. 

The  nature  of  this  sacred  repast,  clearly  indicates  the  disposi- 
tions with  which  we  ought  to  approach  it.  It  is  a  spiritual  feast, 
we  ought  to  come  in  faith:  a  feast  of  reconciliation,  we  ought  to 
come  with  repentance:  a  feast  of  love,  we  ought  to  come  with 
love. 

1.  The  first  disposition  with  which  we  should  approach  the 
Supper  of  the  Lord  is  faith;  that  is,  a  lively  and  clear  persuasion 
that  without  the  death  of  Christ  we  are  under  condemnation. 
We  ought  to  have  a  full  and  joyful  confidence  and  hope,  that  in 
worthily  partaking  of  this  feast,  we  shall  receive  the  blessings  at- 
tached to  it.  To  communicate,  is  authentically  to  declare,  that 
we  believe  in  Jesus  Christ  as  his  disciples;  that  we  subscribe  all 
the  truths  of  the  gospel;  that  we  are  persuaded  his  words  are 
yea  and  amen.  To  communicate  is  to  confess  before  heaven 
and  earth,  that  we  recognise  Jesus  Christ  for  the  only  Mediator 
and  Saviour.  It  is  to  perform  a  solemn  act  of  faith,  that  there 
is  no  other  propitiation  for  sin,  and  that  we  accept  his  sacrifice. 

2.  Repentence.  "We  must  keep  the  feast,"  says  the  Apostle, 
<'not  w  ith  the  old  leaven  of  malice  and  wickedness,  but  with  the 
unleaven  bread  of  sincerity  and  truth."      There  arc  many  pious 


ON  TUK  Lono's  surpKR.  73 

souls  of  delicate  consciences,  who  yield  to  excessive  scruples. — 
They  fear  to  profane  the  body  of  Lord,  and  under  this  false  pre- 
text they  abstain  from  the  breaking  of  bread.  Do  we  praise  them 
in  this? — we  certainly  cannot.  Was  it  for  righteous  and  holy 
souls  that  Christ's  body  was  broken  and  his  blood  shed?  And  is  it 
to  make  profession  that  we  are  perfect,  that  He  invites  us  to  the 
commemoration  of  his  death?  No,  they  are  the  humble  and  the 
penitent;  the  weary  and  heavy  laden,  to  whom  he  says — "come 
to  me." 


10 


SERMON  IX. 


UMITY  IN  TBIE  FAITH. 

^'That  they  all  may  he.  one;  as  thou.  Father,  art  in  me,  and  I  in  thee,  that 
they  also  may  be  one  in  us;  that  the  world  may  believe  that  thou  hast 
sent  me.'''' — John  xvii  chap.,  xxi  verse. 

God  is  one,  and  unity  is  a  distinct  cliaractcr  of  a!l  flis  works. 
This  unity  of  design  proves  the  unity  of  the  intelligence  that  has 
conceived  it.  The  material  world  presents  a  vast  multitude  of 
particular  systems,  but  all  so  many  parts  of  one  universal  system. 
It  has  many  diiFerent  laws,  but  all  tending  to  the  same  object. 
They  are  as  so  many  links  in  the  immense  chain  of  nature,  each 
concurring  to  the  preservation  of  the  whole.  The  relations  and 
harmony  of  the  different  parts  of  this  vast  edifice,  demonstrate 
at  the  same  time  both  the  unity  of  the  universe  and  the  Almigh- 
ty cause  that  has  produced  it.  This  unity  of  plan  is  no  less  ap- 
parent in  grace  than  in  nature.  The  fall  of  Adam  is  connected 
by  a  multitude  of  intermediate  facts  with  the  coming  of  Messiah; 
and  the  trials  of  the  church  on  earth,  arc  preparing  it  for  immor- 
tal triumphs  in  heaven.  The  ciuirch  itself  is  one;  all  the  believ- 
ers that  compose  it  one;  as  Paul  tell  us — "one  body,  having  one 
spirit,  one  God  and  Father  of  all."  The  request  contained  in  our 
text,  Jesus  Christ  presented  to  his  Father  in  favor  of  his  disciples. 
He  lifted  up  his  eyes  to  heaven,  and  said — "I  pray  for  them  which 
thou  hast  given  me" — keep  them  through  thy  name — keep  them 


L'.MTY    I.V    THE    FAITH.  75 

from  evil.  Sanrtify  tlicni  tlirough  thy  trutii— grant  that  they  may 
have  the  same  sj)iiit,  the  same  views,  so  that  with  one  accord  tlicy 
may  spread  the  light  of  my  gospel  over  the  earth.  And  then  the 
Divine  Saviour,  viewing  the  whole  extent  of  the  earth,  and  the 
whole  durationof  lime,  declares,  that  it  was  not  only  for  his  apos- 
tles he  solicited  this  favor,  but  also  for  all  those  who  to  the  end 
of  ages  shall  believe  through  their  word.  Hut  what  does  he  ask 
for  his  disciples  present,  and  to  come?  What  does  he  ask  for  n-. 
if  we  are  of  the  happy  number?  That  we  may  be  one,  one  wilh 
each  other  and  with  Ilim, 

I.  They  arc  all  one  in  faith. — flint  is,  they  have  the  same  faith 
or  belief;  yet  it  is  not  a  unity  of  faith  that  excludes  all  variety  of 
opinion.  The  gospel  system  is  without  doubt  glorious,  but  no 
person  can  be  ignorant  of  the  fact,  that  whilst  this  system  in- 
cludes many  doctrines,  plain  and  clear  as  the  mid-day.  there  arc 
others  deeply  mysterious  and  revealed  but  in  part;  and  besides,  a 
distinction  is  to  be  made  between  the  essentials  and  non  essen- 
tials of  religion.  The  doctrines  of  religion  are  simple  facts,  but 
the  mode  of  stating  and  illustrating  these  facts  in  their  dilferent 
relations  to  each  other  is  merely  accessory;  lor  if  faith  rejects 
all  diflerence  of  explanation,  unity  is  impossible.  Men  never 
have,  nor  ever  will  think  precisely  alike  on  any  subject.  Dif- 
ference of  talents,  of  education,  and  other  circumstances,  have 
been,  and  will  ever  be  an  endless  source  among  men  of  diversity 
of  opinion. 

It  is  said  of  the  first  christians,  that  they  continued  steadfastly 
in  the  Apostles  doctrine,  and  that  they  were  one;  \et  these  chris- 
tians held  ditlerent  opinions  on  several  articles.  One  believed 
that  he  might  eat  all  things — another,  that  he  ought  not.  One 
believed  that  certain  days  ought  to  be  held  specially  sacred  to 
God,  and  esteemed  one  day  above  another — others  esteemed 
every  day  alike.  Did  Paul  anathamatize  one,  or  the  other,  or 
both,  on  account  of  this  difference  of  opinion?  No!  he  advised 
each  one  of  them,  to  be  fully  persuaded  in  his  own  mind.  But 
lie  severely  censured  those" fiery  and  inflexible  zealots,  who  dared 
to  condemn  their  brethren: — to  them  he  said,  "Who  art  thou,  that 
judgest  another  man's  servant?  to  his  own  master  he  standeth  or 


76 


UNirr    IN    THK    KAITH, 


falleth."  Who  does  not  know,  that  for  a  long  time,  the  question 
was  agitated  in  the  church,  whether  or  not  it  was  necessary  to 
salvation  to  observe  the  ceremonial  law  of  Moses?  The  Apos- 
tles, assembled  at  Jerusalem,  decided  against  observing  the  laws; 
but  notwithstanding  the  decision  of  this  apostolic  convention,  the 
members  of  the  church  still  disagreed,  and  some  continued  to  ob- 
serve and  others  to  reject  the  Levitical  ceremonies.  And  hence 
we  see  that  the  unity  of  faith,  has  not  been  always  destroyed  by 
a  variety  of  opinions  on  accessory  articles. 

What  was  it  then  that  first  destroyed  the  unity  of  the  church? 
We  answer,  abuse  of  reason — audacious  curiosity.     Doubtless 
the  light  of  reason  is  necessary  to  understand  the  certainty  and 
connection  of  revealed  truth,  but  it  has  limits  beyond  which  it 
cannot  pass.     There  are  truths  of  revelation  so  profoundly  mys- 
terious, that  they  cannot  be  brought  to  a  level  with  our  feeble 
ideas.     We  are  called  in  this  life  to  walk  by  faith,  and  not  by 
sight;  but  men  forget,  that  faith,  luminous  on  one  side,  is  neces- 
sarily obscure  on  the  other — for  it  is  ''the  evidence  of  things  not 
seen."     Men  will  discuss  the  how  of  things,  and  thus  produce  an 
accumulation  of  difficulties  equally  frivolous  and  profane.     How 
many  deep  wounds  has  this  opposition  of  science,  falsely  so  cal- 
led, inflicted  on  the  church?     How  many  errors  and  heresies  have 
.  been  its  bitter  fruits?     How  often  have  the  thorns  of  logic,  cho- 
ked the  precious  seed  of  the  word? — how  many  sects,  schisms, 
and  troubles  has  it  produced?     How  often  are  we  forced  to  sigh, 
when  reading  the  history  of  the  church,  to  see  multitudes  of  these 
pretenders  to  wisdom  and  learning,  launching  out  on  the  vast 
ocean  of  opinion  without  either  rudder  or  compass?     As  we  be- 
hold them  tossed  on  the  troubled  and  conflicting  waves,  we  sor- 
rowfully exclaim, — where  is  the  rule  given  us  to  follow?  be  not 
children  tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine.     Yes,  with  a  deep  sigh  we  exclaim, — where  is  the 
unity  of  the  ftiith? 

-But  was  there  ever  a  time  when  speculation  was  more  rife  than 
at  the  present?  It  seems  to  have  been  reserved  for  the  present 
age  to  bring  forth,  in  new  forms  and  dress,  the  exploded  errors 
and  heresies  of  former  years.     An  attempt  is  now  made  to  amal- 


rXlTY    1\    THK    KAITH.  77 

gamate  in  one  mass  the  most  lietcrogeneous  and  discordant  prin- 
ciples. This  wild  and  wandering  spirit,  from  its  roamings  all 
round  us,  has  made  its  entrance  into  our  own  churcli,  and  has 
induced  some  professing  to  believe  our  standards  to  imbibe  the 
following  notions. 

1st.  That  we  came  into  this  world  with  no  moral  character: 
yea,  they  affirm  that  the  nature  of  Adam  at  his  creation,  was 
neither  holy  nor  unholy.  Yea,  still  more  astonishing,  they  say 
that  God's  nature  is  neither  sinful  nor  holy.  They  indeed  admit 
that  ;the  fact  of  all  men  sinning,  is  somehow  connected  with 
Adam's  sin;  but  that  his  first  sin  is  imputed  to  us,  or  that  we  in- 
herit from  him  a  depraved  and  corrupt  nature,  which  is  the  root 
of  all  actual  sin,  tliey  deny.  Here,  in  this  opinion,  there  is  tlie 
absence  of  light,  but  no  darkness.  The  absence  of  order,  but  no 
confusion.     The  absence  of  holiness,  but  no  sin. 

2d.  Again  they  maintain,  that  a  sinner  can  change  his  own 
heart,  and  do  it  with  the  utmost  ease;  all  that  is  necessary  is  an 
act  of  his  own  will.  All  that  the  Bible  requires,  all  that  is  need- 
ful to  make  a  sinner  a  christian,  we  can  cfiect  just  as  easily  as 
any  change  in  our  plans  of  business. 

3rd.  Again  they  maintain,  that  God  is  unable  to  control  the 
moral  exercises  of  his  creatures.  That  notwithstanding  all  that 
He  can  do,  they  may  yet  act  counter  to  His  wishes,  and  sin  on 
in  despite  of  all  the  influence  which  He  can  exert  over  them, 
consistently  with  their  free  agency.  Thus  the  sinner  is  left  de- 
pending on  himself.  He  is  told  tliat  God  has  done  all  that  He 
can, — that  for  his  conversion,  God  has  exhausted  all  His  power, 
and  now  if  he  is  saved,  he  must  do  for  himself  what  God  cannot 
do  for  him. 

4th.  Again,  instead  of  the  fundamental  doctrine  of  the  special 
influence  of  the  spirit  in  producing  conversion — sinners  are  told 
that  all  the  spirit  of  God  does  is,  to  tell  them  to  stop;  hut  that 
even  without  that  warning,  ihey  may  and  can  do  all  that  God 
requires.  And  that  when  the  Holy  Ghost  is  exerting  his  influ- 
ence upon  them  to  the  utmost  of  his  power,  they  may  and  can, 
resist,  and  remain  unconverted. 


78  UMTV    I\    THE    FAITH. 

5th.  Again,  they  teach  that  Christ  has  died  for  no  man.  That 
his  death  has  reference  to  the  salvation  of  no  man.  That  He 
did  not  endure  the  penalty  of  the  law.  That  he  did  not  satisfy 
Divine  justice.  That  his  sufferings  and  death  were  merely  an 
exhibition  to  the  universe  of  God's  hatred  of  sin,  and  that  we  are 
saved  by  mere  mercy  alone. 

My  friends,  will  any  person  who  holds  the  faith  once  deliver- 
ed to  the  saints,  countenance  opinions  in  which  Pelagianism,  Ar- 
miniasm,  Arianism  and  Socianism,  are  brought  in  juxtaposition? 
Will  he  give  the  hand  to  opinions  that  impugn  the  doctrines  of 
original  sint  that  render  the  influences  of  the  Holy  Ghost  in  re- 
generation and  sanctification  unnecessary?  that  make  the  sin- 
ner the  author  of  his  own  salvation?  that  strip  the  cross  of  Christ 
of  its  glory?  No!  the  tendency  of  these  opinions  is  fatal  to  reli- 
gion and  to  the  souls  of  men; — we  affirm  this  is  another  gospel. 

There  is  a  glorious  centre  of  unity  in  which  the  faith  of  all 
God's  people  meets.  This  centre  is  Jesus  Christ — that  glorious 
Saviour,  who  in  all  ages  has  been  the  light,  life,  and  salvation  of 
believers.  Pie  is  the  Alpha  and  Omega — the  true  foundation. 
He  has  the  words  of  everlasting  life.  If  we  believe  that  in  Him 
is  the  fulness  of  the  Godhead  bodily — if  our  hearts  without  re- 
serve subscribe  those  fundamental  and  essential  doctrines  He  has 
placed  in  the  most  eminent  and  pure  light — then  we  shall  come  in 
the  unity  of  the  faith  and  of  the  knowledge  of  the  Son  of  God. 
Then  our  faith,  if  it  be  not  one  in  degree,  will  be  one  in  essence; 
if  it  be  not  one  in  all  its  parts,  it  will  be  one  in  substance. 

If  among  these  doctrines  we  find  some  things  hard  to  be  un- 
derstood, let  us  not  plunge  at  once  into  the  depths  of  metaphysics 
to  find  a  solution.  Let  us  not  imitate  those  who  are  unlearned 
and  unstable,  who  wrest  the  scriptures  to  their  own  destruction. 
Let  us  not  even  attempt  to  remove  the  veils  that  cover  their 
depths.  Let  us  not  strive  about  words  that  do  not  profit.  Let 
us  adopt  and  believe  what  is  clearly  revealed.  Let  us  not  dis- 
pute about  every  mode  of  explication,  and  then  the  first  object 
of  the  Redeemer's  prayer  will  be  fulfilled  as  it  respects  us;  we 
shall  be  one  through  faith  in  his  name. 


UMTV    l\    Tin:    FAITH.  79 

II.  Wc  remark  secondly,  that  this  unity  of  faith  supposes,  and 
must  necessarily  produce  an  unity  of  aim  and  end.  The  cliurch 
whether  militant  or  triumphant,  forms  but  one  body  under  one 
head;  its  union  is  indivisible  and  indissoluble.  "I  am,"  says  our 
Saviour,  "the  vine,  ye  are  the  branches.  I  am  the  shepherd,  ye 
are  my  sheep.  I  know  my  sheep:  I  f:ive  them  everlasting  life, 
and  none  shall  pluck  ihcm  out  of  my  hands."  The  same  bap- 
tism brings  us  into  the  covenant — tlie  same  ministry  is  instituted 
for  the  perfecting  of  the  saints.  The  Pauls,  Apollos's,  and  Ce- 
phas's, are  stars  to  shed  light  on  the  path  of  salvation.  The  same 
assemblies  unite  us — the  same  sacrament  strengthens  us — the 
same  spirit  seals  us  to  the  day  of  redemption.  All  these  mutual 
bonds,  means,  and  witnesses,  cry  with  a  loud  voice, — that,  stran- 
gers and  pilgrims  on  earth,  heaven  is  our  country — there  is  our 
abiding  city;  our  heritage,  the  place  of  our  rest — and  that  thither 
our  desires  and  wishes  ought  to  tend.  That  in  this  place  of  our 
exile  and  trials,  we  must  seek  thrcugh  the  aid  of  the  grace  and 
Spirit  of  God,  meekness  for  the  delights  of  immortality  and  hea- 
ven's joys.  O  how  bright  and  blessed,  will  be  the  general  resur- 
rection and  restitution  of  all  things!  O  glorious  period'  when  all 
the  servants  of  Jesus  Christ  shall  be  called,  united,  and  crowned 
with  endless  glory! 

III.  We  remark  thirdly,  that  this  unity  of  faith,  of  which  the 
Holy  Spirit  is  the  bond;  this  unity  of  end  and  aim,  to  which  the 
Holy  Spirit  conducts  believers,  necessarily  implies  a  unity  of 
means.  Although  the  wise  dispensation  of  Divine  Providence 
assigns  to  each  of  us  a  distinct  place  in  society,  and  attaches  par- 
ticular duties  to  each  state  and  condition,  yet  there  are  general 
duties  required  of  all;  and  all  christians  agree,  that  holiness  of 
heart  and  lite,  are 'indispensable  to  obtain  heaven. 

If  a  man  say,  he  hath  faith,  and  have  not  works,  can  faith  save 
him'' — such  a  faith  save  him!  The  apostle  Paul  answers.  No! — 
"For  this  is  the  will  of  God,  even  your  sanctification:"'  and  "with- 
out holiness,  no  man  shall  see  the  Lord."  Here  is  an  invariable 
rule, — what  a  Holy  God  required  of  his  ancient  people,  is  still  re- 
quired of  us; — "Thou  shalt  keep  the  commandments  of  the  Lord 
thy  God,  to  walk  in  his  ways  and  to  fear  Him.''     That  every 


80  UXnt    I\    TUE    FAITH. 

christian  will  render  sincere  obedience  to  God's  law,  is  secured  by 
the  covenant;  for  thus  saith  the  Lord,  "I  will  put  my  law  in  their 
inward  parts,  and  write  it  in  their  hearts;  and  will  be  their  God  and 
the V  shall  be  my  people."  Yes,  my  friends, all  christians  successful- 
ly struggle  against  the  torrent  of  vice;  they  keep  their  hearts  pure 
from  the  defilements  of  the  world;  they  are  all  lights,  and  their 
light  shines;  they  all  walk  with  steady  step  in  the  path  of  right- 
eousness and  hoHncss;  and  in  this  sense,  they  are  all  literally  one 
in  God  and  Jesus  Christ.  And  they  are  all  enabled  to  say  in 
truth — "hereby  know  we,  that  we  dwell  in  Ilim,  and  He  in  us, 
because  He  hath  given  us  of  his  Spirit." 

IV.  In  the  fourth  place;  our  Lord's  prayer  implies,  that  chris- 
tians are  one  in  heart  and  affection.  My  brethren,  if  the  apostles 
of  Jesus  Christ  had  not  been  like  minded — if  they  had  not  had  the 
same  love— if  they  had  not  been  of  one  accord  of  one  mind,  what 
extensive  good  would  have  followed  their  preaching?  What  in- 
jures the  effect  of  preaching  now?  Is  it  not  the  disputes  of  chris- 
tians? Imagine  a  society,  all  the  members  of  which,  were  equal- 
ly and  severally  convinced,  that  on  earth  there  is  no  virtue  with- 
out mixture;  would  not  reproofs  be  given  then  with  meekness  and 
faults  borne  with  indulgence?  Would  they  condemn  one  another 
for  difference  of  opinion  on  points  the  Holy  Spirit  has  left  covered 
with  mystery  and  darkness? — would  they  call  for  the  fire  and 
thunders  of  heaven,  even  on  those  who  in  are  error  in  essential 
articles?  No!  they  would  pray  for  them — plead  for  them — love 
them,  and  sigh  and  weep  over  their  errors. 

Think  of  a  society,  all  the  members  of  which  were  united  by 
an  active  and  generous  beneficence,  and  affection  sincere  and 
cordial;  all  hearts  attached  and  bound  together  by  tlie  cords  of 
love — where  every  one  strove  to  exceed  another  in  kind  and  re- 
spectful feelings  for  all — where  every  one  strove  to  promote  mu- 
tual complacency  and  love.  Would  not  all  the  members  of  ihis 
society  be  one? 

Such  a  society  once  existed,  and  its  existence  astonished  the 
world.  Ah!  then  was  the  golden  age  of  the  church!  Then 
believers  were  conformed  to  each  other,  even  in  the  greater 
part  of  things  indillcrcnt.    Their  property— their  influence — their 


I  XITV    l.X    THE    FAITH.  Si 

pleasures — their  sufferings  were  common.  They  gave  to  each 
other  the  kind  and  dear  name  of  brethren.  Tlieir  union  resem- 
bled the  perfume  poured  upon  the  head  of  Aaron, — the  dews 
that  descended  on  the  mountains  of  Zion,  which  beautified  and 
fertilized  all  the  plains  below.  O  my  friends,  are  we  the  succes- 
sors of  those  holy  saints?  Do  we  bear  their  sacred  name?  Is  di- 
vine charity  still  the  royal  law — still  the  great  commandment  of 
Jesus  Christ?  Is  it  still  the  character  that  distinguishes  Chris- 
tians from  the  rest  of  the  world?  Is  it  not  the  bond  of  perfect- 
ness?  Did  not  Jesus  Christ  descend  from  heaven  to  inform  us  of 
our  sublime  destination,  and  to  show  us  the  way  of  arriving  to 
it?  Is  not  His  religion  the  support  and  consolation  of  suflering 
mortals — was  it  not  to  purify  and  sanctify  our  hearts,  to  fill  them 
with  kind,  generous,  and  benevolent  sentiments?  Was  it  not  to 
give  us  all  one  heart,  and  one  soul,  and  to  unite  heaven  and  earth 
by  the  bonds  of  holiness  and  love? 

When  our  Lord  was  on  the  earth,  He  established  an  ineffable 
union  between  himself  and  his  disciples.  This  union  was  per- 
petuated between  the  apostles  and  the  believers  who  were  con- 
verted by  their  preaching;  and  all  Christians  since,  whether 
wearing  unfading  crowns  of  victory  in  heaven,  or  suflering  and 
conflicting  on  earth,  form  one  mystical  body;  Jesus  Christ  is  one 
with  the  Father  and  the  Holy  Spirit.  These  then  are  one,  and 
this  unity  of  the  Divine  nature,  is  the  source  and  the  model  of  the 
unity  of  the  Church;  a  union  that  commences  in  this  life  to  be 
consummated  and  rendered  eternal  in  the  life  to  come.  This 
glorious  truth  is  declared  in  our  text. 

IMPROVEMENT. 

From  this  subject  we  may  learn  the  duty  and  responsibility  of 
the  ministers  of  the  gospel: — "Neither  pray  I  for  these  alone,  but 
for  those  also  which  shall  believe  on  me  through  their  word,  that 
they  all  may  be  one." 

Ministers  of  the  gospel  are  charged  to  instruct  their  fellow  men, 

and  unite  them  in  the  sacred  bonds  of  faith,  holiness,  and  love. 

"Go,"  says  Christ,  "go  teach  all  nations."     It  pleased  God  by  the 

foolishness  of  preaching,  to  save  them  that  believe;  and  hence 

11 


82  UNITY    IN    THE    FAITH. 

we  find,  that  in  the  most  extraordinary  cases  of  conversion,  the 
Lord  has  joined  the  ministrations  of  His  vvoid  to  the  effica(".ious 
operations  of  His  grace.  The  conversion  of  the  Eunuch,  of  Paul 
and  Cornehus,  give  a  full  illustration  of  this  truth. 

There  are  two  principles  whicli  ought  ever  to  harmonize  in  the 
minister's  heart,  and  characterize  his  preaching;  love  tov\  ards  the 
brethren,  and  fidelity  to  God  and  truth.  Nothing  in  Christianity 
is  more  conspicuous— nothing  in  the  gospel  is  more  clearly  defi- 
ned, than  that  Christians  are  to  love  one  another;  that  the  church 
is  to  be  the  habitation  of  peace.  But  then,  it  is  also  true,  that 
every  Christian,  especially  every  inini&ti  r,  is  bound  fearlesf^ly  to 
defejid  what  he  believes  to  be  the  Divine  will  in  nialters  of  I'aiih 
and  practice.  Thef-e  he  is  .voleinnly  buund  to  maintain,  without 
calculating  on  either  personal  or  public  consequence.  Wo  be 
to  the  minister  who  does  not  preach  the  gospel  and  declare  all 
the  truth!  And  wo  will  certainly  be  to  him,  if  instead  of  preach- 
ing the  gospel  with  its  pure  and  peaceable  spirit,  he  so  presents 
it  as  to  irritate  the  malign  passions  of  men,  and  sow  the  seeds  of 
discord,  where  all  ought  to  be  peace  and  love.  Will  it  not  be 
that  truth  so  defended  will  trample  on  love,  and  that  love  enfor- 
ced will  triumph  in  the  destruction  of  truth?  We  admit,  indeed, 
that  things  may  be  so  managed  as  to  cause  it  to  appear  as  if  truth 
.and  love  had  waged  war  with  each  other;  but  truth  and  love  are 
twin  sisters  of  heaven;  they  have  no  disposition  to  conflict  with 
each  other.  Spirits  of  a  very  different  character,  assuming  tlieir 
name,  may  war  and  devastate  the  habitation  of  peace,  but  truth 
and  love  move  united  in  heart  and  hand  over  tho  whole  heritage 
of  our  God.  Yes,  without  the  least  j  ulling  or  stretchinji,  the 
mantle  of  charity  is  long  and  broad  enough  to  cover  all,  of  every 
name  and  nation,  who  hold  the  pure  doctrines  that  flow  imme- 
diately from,  or  lead  directly  to  the  cross  of  Christ.  Over  all  this 
extent,  let  us  with  a  kind  and  gentle  hand  spread  the  heavenly 
mantle. 


SERMON    X. 


THE  ciiRi$TiA;\«s  a:\xhor. 

*■  Which  hope  we  have  as  an  anchor  of  the  soul,  both  sure  and  steadfast, 
and  which  entereth  into  that  within  the  vail." — Hebrews  vi  chaPi 

XIX    VERSE. 

Every  blessing  we  receive  from  God  is  the  gift  of  his  free,  and 
unmerited  grace.  Yet  the  consolations  and  joys  of  this  grace, 
are  ever  proportioned  to  our  own  diligenceand  faithfulness.  And 
hence  the  Apostle,  when  he  expresses  his  full  persuasion  that  the 
believing  Hebrews  would  persevere  and  be  finally  saved,  rests 
his  confidence  on  these  two  points,  the  fai I h fulness  of  God,  and 
their  vorh  and  labor  o^  love.  And  although  he  was  persuaded  of 
their  sincerity  and  uprightness,  and  that  tlu-y  would  hold  on  their 
way,  yet  he  exhorts  them  to  show  the  same  diligence  that  thev 
might  possess  the  full  assurance  of  hope  to  the  end.  And  to  ani- 
mate them  to  the  greatest  degree  f>f  diligence,  he  adduces  the 
exam[)le  of  those  who  inherit  the  promises,  of  which  thev  were 
themselves  the  heirs;  and  who  had  piasscd  to  thai  glorious  inlitr- 
itaticc  by  the  exercise  of  faith  and  patience. 

Again,  to  awiikcu  and  encourage  their  cfToris,  he  informed 
them  that  the  ever  blessed  dd,  in  humble  coridescension  to  our 
infirmities,  being  willing  in  the  most  abundant  manner  to  mani- 
fest to  the  heirs  f)f  the  promise,  the  immiitahility  of  his  counsel, 
and  his  determinate  resolution  of  bestowing  upon  them  the  pro- 


84  THE    CHniSllAX's    A.\CROR- 

mised  blessings,  interposed  with  the  solemnity  o{nn  oath,  "that  by 
two  immutable  things  we  might  have  strong  consolation."  That 
we  might  have  it — we,  who  in  humble  obedience  to  the  gospel 
have  fled  for  refuge  to  lay  hold  on  the  hope  set  before  us.  We, 
who  having  seen  our  danger,  have  fled  lor  our  lives;  yea,  fled  as 
if  we  had  heard  the  footsteps  of  the  avenger  of  blood  just  behind 
us,  and  have  secured  the  blessed  hope  of  eternal  life.  '•  And  this 
hope  we  have  as  an  aachor  to  the  soul,  sure  and  steadfast." 

In  this  subject  we  have  two  most  important  points  to  examine. 

1st.  The  nature  of  the  Christianas  hope. 

2d.   That  property  of  it  expressed  in  our  text. 

1st.  We  are  to  examine  the  nature  of  the  Christian's  hope. 
Hope  may  be  defined  to  be  the  pleasing  expectation  of  some  future 
attainable  good,  blended  with  strong  desires  for  its  attainment.  The 
Christian's  hope  is  a  firm  expectation  of  one  day  possessing  that 
future  and  eternal  happiness  which  God  has  promised  to  his  faith- 
ful and  obedient  people;  and  this  expectation  is  founded  upon  a 
rational  and  enlightened  persuasion,  that  they  have  complied 
with  the  terms  of  salvation,  revealed  in  the  gospel.  From  this 
remark,  you  all  perceive  that  the  promises  of  God  in  his  word, 
are  the  ground  of  the  Christian's  hope.  We  cannot  hope  to  re- 
ceive what  God  has  not  promised  to  bestow.  It  is  upon  His  word 
that  He  causeth  his  people  to  hope;  and  this  presupposes  that, 
before  we  can  hope,  we  must  have  a  fivm  faith  in  the  promises  of 
God;  for  hope  is  built  on  faith  and  can  extend  no  farther  than 
its  foundation;  for  we  cannot  rationally  hope  for,  or  expect  that 
which  we  do  not  believe  we  shall  receive.  Now  the  primary 
foundation  of  a  Christian's  faith  and  hope,  are  the  unchangeable 
truth  and  Almighty  power  of  God.  He  cannot  lie,  and  He  can 
do  all  that  He  has  promised  to  do;  consequently  He  can  neither 
deceive  our  faith,  nor  disappoint  our  hopes.  Whatsoever,  there- 
fore, God  hath  said  or  promised,  we  can  never  too  confidently 
expect,  nor  too  steadfastly  believe. 

But  as  hope  supposes  faith,  and  faith  vests  upon  the  promises 
of  God,  unless  we  can  clearly  and  rationally  apply  these  promi- 
ses to  ourselves,  we  cannot  hope  for  their  accomplishment  to  our- 
selves.    It  is  therefore  most  evident  that  our  hope  must  ever  keep 


THE  christian's  AXCIIOr.  85 

pace  with  the  evidence  of  our  title  to  the  promised  blessings. 
If  we  have  no  clear  evidence  of  a  title  to  the  blessings  God  has 
promised,  we  have  no  ground  to  hope:  and  according  to  the 
strcn<:^/h  of  our  evidence,  will  be  the  strength  of  our  /tape.  And 
we  consider  this  a  proper  j)lace  to  institute  an  inquiry  of  the  ut- 
most importance — the  inquiry  is  this.  How  has  the  christian  ob- 
tained hope?  How  did  it  commence  in  his  soul?  That  he  did 
not  always  possess  this  hope  is  very  clear  from  our  context,  when 
he  is  represented  as  fleeing  to  the  heavenly  refuge  to  obtain  a 
hope.  There  is  here  an  allusion  to  the  cities  of  refuge  under  the 
law,  to  which  the  manslayer  was  required  to  flee  that  he  might 
escape  the  avenger  of  blood.  And  so  the  person,  now  a  believer, 
when  in  an  unrenewed  state,  by  the  word  and  spirit  of  God,  was 
awakened  to  sec  that  his  guilty  soul  needed  a  refuge.  He  saw 
himself  to  be  without  hope  and  God  in  the  world;  and  alarmed 
and  terrified  on  account  of  his  sin  and  danger,  he  instantly  be- 
gan to  inquire,  in  the  use  of  means,  how  a  poor  sinner  like  him- 
self might  escape  from  the  wrath  to  come,  obtain  forgiveness 
and  peace  with  God,  and  a  safe  hope.  These  anxious  inquiries 
led  him  to  the  bible,  and  there  he  found  the  information  his  trou- 
bled spirit  was  seeking  for.  He  reads  in  that  blessed  book,  that 
the  Son  of  Man  is  come  to  save  that  which  was  lost;  that  He  is 
the  way  to  the  Father.  That  in  him  all  fullness  dwells;  that  He 
is  the  end  of  the  law  for  righteousness  to  every  one  that  believ- 
eth.  By  him  all  that  believe  are  justified  freely  from  all  things. 
These  blessed  truths  open  to  his  mind  a  sure  way  for  the  salva- 
tion of  sinners;  and  like  cold  water  to  the  thirsty,  so  are  these 
truths  to  his  troubled  heart.  As  he  reads  them  with  feelings  tru- 
ly awakened,  the  good  spirit  of  God  enabled  him  to  mix  faith  with 
them,  and  to  apply  them  to  his  own  case: — and  then  he  exclaim- 
ed, Jesus  is  the  only  Saviour,  in  him  I  will  trust!  He  is  the  door, 
I  will  enter  by  him.  He  is  the  only  refuge,  in  Him  I  will  hide. 
There  is  no  other  foundation,  on  this  will  I  build.  I  must  relin- 
quish every  other  confidence,  I  must  rely  on  Jesus,  or  I  must  de- 
spair! And  when  he  thus  gives  liimsclf  up  to  be  saved  wholly 
by  Christ  on  the  terms  of  the  Gospel,  he  is  a  true  believer,  and  a 
sure  foundation  for  hope  is  laid.     "Behold,"  says  God,  "1  lay  in 


66  THE    CunrSTXAN's    ATfCnOR. 

Zion  a  stumbling  stone  and  rock  of  offence,  and  whosoever  be- 
lieveth  on  Him,  shall  not  be  ashamed," 

We  have  said,  t!iat  faith  is  essential  to  hope,  and  that  one  can- 
not exist  without  the  other.  In  a  word  or  two  we  will  state  how 
they  differ.  FaWi  believes  the  divine  testimony,  that  we  may- 
approach  God  through  Christ;  that  He  is  able  and  willing  to  save, 
and  will  in  no  case  cast  out  any  who  come  to  him;  and  faith,  be- 
lieving these  truths,  does  approach  God,  does  come  to  Christ. 
But  this  is  the  language  of  hope — I  have  come  to  Christ,  1  know 
in  whom  I  have  believed;  and  in  believing,  J  have  been  made  a 
partaker  of  his  great  salvation: — in  a  word,  i?i\i\\  gives  glari)  to 
God,  and  hope  rejoices  in  God.  And  the  hope  which  arises  in 
the  soul,  when  it  exercises  faith  in  Christ,  carries  wnth  it  its  own 
evidence  that  it  is  genuine,  and  that  it  is  of  God,  for  it  is  ever 
accompanied  with  all  other  Cliristian  graces.  Its  effects  upon 
the  heart  and  life,  are  quickning  and  purifying.  If  we  believe 
the  testimony  of  God,  we  must  believe  that  every  one  who  hath 
this  hope  in  him,  purifyeth  himself  as  God  is  pure.  If  we  admit 
that  Paul  understood  the  nature  of  Christian  experience,  we  must 
ad)nit  that  whosoever  believeth  the  many  great  and  precious 
promises  of  the  Gospel,  and  hopes  for  their  accomplishment,  that 
man  will  cleanse  himself  from  all  filthiness,  both  of  flesh  and 
.spirit,  and  will  perfect  holiness  in  the  fear  of  God.  The  man 
who  has  believing  views  of  the  high  prize  of  glory,  hopes  on  to- 
wards it  with  unremitting  diligence,  and  purifies  himself,  because 
he  knows  that  none  but  the  pure  in  heart  shall  see  God. 

But  agiiin,  Hope  includes  the  full  persuasion  that  we  shall 
persevere  in  grace  till  death,  and  be  finally  saved  and  received 
into  glory.  That  believers  will  persevere,  is  revealed  in  God's 
word;  and  as  faith  believes  the  whole  of  God's  revealed  will,  it 
must  believe  tliis  important  part  of  it.  ^I'o  tliis  it  has  been  objec- 
ted, that  warnings  against  falling  away,  and  exiiortalioris  to  per- 
severe seem  to  contradict  perseverance:  but  this  objection  van- 
ishes at  once,  when  we  consider  that  the  cautions  and  warnings 
are  the  very  means  by  which  God  causes  his  people  to  perse- 
vere. Let  me  adduce  an  unanswerable  example  and  illustration 
of  this  truth.     In  the  case  of  Paul's  shipwreck,  the  Lord  declared 


THE    CHHISTIAN'S   ANCnOR.  S7 

to  him,  that  there  would  not  be  the  loss  of  any  man's  life.  Yet 
did  n(jt  Paul  say  to  the  centurion  and  soldiers,  that  unless  the  sai- 
lors abode  in  the  slii|>  they  could  not  be  saved.  Two  things,  you 
all  perceive  are  here  taught:  — 1st,  an  absolute  certaiiity  resting 
on  the  word  of  God  that  no  lives  should  be  lost.  2d.  A  varnivg 
which  awakened  the  fears  of  the  sailors,  and  urged  them  to  ac- 
tive endeavors  as  the  7W.i/  means  or  inij/  by  which  the  promise 
respecting  ihoir  saiety  was  made  good.  And  just  so,  the  prom- 
ise of  an  unchanging  God  iyisures  salvation  to  every  believer,  yet 
a  sight  of  the  danger  of  falling  away,  awakens  in  them  an  hum- 
ble and  watchful  exertion  in  working  out  their  salvation,  with 
fear  and  trembling.  It  was  blessed  with  n  good  hope,  that  Job 
could  say,  "I  will  behold  for  myself,  at  the  latter  day,  my  Re- 
deemer." It  was  blessed  with  the  same  hope,  that  David  could 
declare,  '-I  will  behold  his  face  and  righteousness."  And  the 
same  hope,  shed  its  heavenly  beams  on  the  soul  of  Paul,  and  en- 
abled him  to  exclaim,  "I  am  persuaded,  that  neithei  death,  nor 
life,  nor  principalities,  nor  powers,  nor  things  present,  nor  things 
to  come,  shall  separate  me  from  the  love  of  God  in  Christ  Jesus 
my  Lord."  And  O  were  you  possessed  of  this  same  divine 
grace,  with  the  very  same  transports  of  soul,  you  could  exclaim, 
"Christ  is  my  Lord  for  ever  and  ever!" 

2.  The  properties  of  the  Christian's  hope,  is  the  second  topic 
for  our  consideration.  And  its  properties  we  may  learn  from 
the  metaphor  in  our  text;  it  is  an  anchor  of  the  soul,  sii7-e  and 
steofJ/dst.  Here  the  sotd  is  compared  to  a  ship,  liable  to  be  car- 
ried away  by  the  winds  and  waves,  but  is  preserved  by  means  of 
the  anchor.  Does  the  anchor  hold  the  ship  fast,  and  keep  her 
steady  both  in  storms  and  tempests,  and  amidst  tumultuous 
waves?  So  does  the  hope  of  glory,  quiet  and  stay  and  strength- 
en the  soul,  when  tossed  on  the  tumultuous  waves  of  tliis  mortal 
life.  The  solidity  and  strength  of  the  Christian's  hope  are  ex- 
pressed in  the  figure  employed  to  represent  it.  It  is  not  an  an- 
chor that  may  drag,  break  or  hend,  and  consequently  alfbrd  no 
safety  to  the  ship.  It  is  sure  and  steadfast,  it  is  iveightj/  and 
firm;  it  takes  a  sure  hold,  and  this  hold  on  good  ground,  for  it  is 
cast  wiihin  Vie  veil     There  is  here  an  allusion  to  the  veil  of  the 


88  THE  christian's  a.\chor. 

temple,  which  separated  "the  Holy  of  Holies,"  (which  was  a 
type  of  heaven)  from  the  holy  place.  There  is  a  veil  which 
hides  heaven  from  sight  and  sense,  but  even  now  faith  and  hope 
pierce  that  veil,  and  cast  anchor  on  the  immortal  shore.  You 
know  the  anchor  does  not  calm  the  waves  of  the  sea,  but  pier- 
ces through  them  till  it  comes  to  the  solid  bottom:  so  the  Chris- 
tian's hope  does  not  prevent  temptations,  trials,  and  sufferings, 
but  it  fastens  on  heaven — it  pierces  through,  till  it  entereth  into 
that  within  the  veil.  It  fixes  on  God  the  Father,  Christ  the  Re- 
deemer, the  Holy  Ghost  the  Comforter,  and  the  everlasting  cove- 
nant of  grace  and  peace.  There  hope  fixes  itself  like  a  safe  an- 
chor, to  hold  the  soul  sure  and  steadfast  amidst  every  storm  that 
beats  upon  it.  Were  we  to  reduce  the  figure  in  our  text  to  simple 
language,  we  would  say  the  soul  is  here  compared  to  a  ship,  the 
believer's  trials  to  a  stormy,  tempestuous  sea— faith,  a  cable  con- 
necting the  soul  with  an  anchor,  which  is  hope,  and  the  anchor- 
age ground  on  which  hope  fastens  is  heaven;  and  the  whole  is 
designed  to  aflirm,  that  whatever  storms  or  tempests  may  rage, 
the  ship  cannot  be  lost.  Whatever  fears,  temptations,  afflictions 
or  persecutions  may  assail  the  christian,  al!  is  safe.  The  soul  is 
sure,  his  hope  is  within  the  heavens,  both  sure  and  steadfast. 

But  to  enter  still  more  fully  into  the  spirit  and  meaning  of  the 
metaphor,  you  must  picture  to  yourselves  a  ship  in  the  midst  of 
the  ocean.  The  heavens  mild  and  serene,  and  all  nature  hushed 
to  repose.  The  ship  is  on  her  direct  course,  carried  on  the  wings 
of  a  gentle  breeze.  Next  picture  to  yourselves  a  sailor  placed 
on  his  watch  at  the  silent  hour  of  midnight.  He  begins  to  pace 
the  lonely  deck,  wrapt  in  deep  and  thoughtful  meditation.  His 
thoughts  all  at  once  leap  over  the  mighty  world  of  waters,  that 
lie  between  him  and  all  his  heart  holds  dear  on  earth — his  home — 
his  dear  family,  from  whom  he  has  been  long  absent — the  last 
parting — the  joys  of  meeting  again — all  crowd  upon  the  melting 
feelings  of  his  soul;  hope  beams  cheerful  upon  his  heart,  and  as 
his  imagination  dwells  upon  the  tender  scene,  it  seems  to  him  as 
if  the  dear  little  prattlers  were  already  clinging  to  his  knees;  as 
if  the  beloved  partner  of  his  life  held  him  in  her  affectionate  em- 
brace, and  he  enjoys  all  the  happiness  of  safe  return  in  the  soft 


THE    CKRISTIAS'S   ANCHOR.  89 

and  sweet  delights  of  anticipation.  0  Christians!  is  not  this  a 
representation  of  tlie  happy  feelings  you  have  enjoyed,  when 
hope  brought  heaven  near,  and  gave  you  an  earnest  of  the  bles- 
sedness that  is  on  high? 

But  let  us  return  to  the  sailor  again,  in  the  very  midst  of  his 
delightful  anticipations.  The  wild  winds,  as  if  awakened  from 
their  slumbers,  roar  loud  and  sullen  around  him.  The  clouds, 
black  and  awful,  sink  down  on  the  bosom  of  the  troubled  deep. 
The  w-aves  tremendous,  swell  and  foam — the  heavens  over  his 
head,  burst  with  peals  of  thunder — the  tempest  rages — the  sails 
are  rent — the  cordage  cracks  and  breaks — the  frail  vessel  groans 
and  struggles  as  for  life.  Unable  to  manage  the  helm,  the  sai- 
lor stands  motionless;  his  face  is  covered  with  deathlike  pale- 
ness, his  limbs  quiver.  He  thinks  of  his  dear  family  again,  and 
a  thrilling  anguish  passes  through  his  heart,  as  he  cries  "I  shall 
never  see  them  again,  for  a  thousand  watery  graves  are  opening 
on  every  side!"  But  it  is  only  for  a  moment  that  hope  forsakes 
him;  for  whilst  the  watery  element  in  wild  fury  seem  to  render 
his  return  hopeless — on  every  mountain  billow  that  bursts  over 
his  shattered  bark,  hope  comes  riding,  and  like  a  kind  angel  whis- 
per in  passing,  "the  storm  will  cease,  and  favorable  winds  will 
yet  carry  you  to  the  wished  for  harbor."  This  is  the  picture  of 
the  Christian's  condition  in  this  world;  seldom  does  he  enjoy  a 
few  days  of  comfort  and  peace,  but  they  are  followed  by  sorrow 
and  distress;  but  in  the  midst  of  every  ill,  he  has  this  incompara- 
ble blessing,  he  has  a  hope  full  of  immortality.  This  enlightens 
his  darkness— alleviates  his  sorrow — holds  him  secure  in  every 
storm  of  adversity,  and  is  the  anchor  of  his  soul. 

O  brethren!  let  us  examine  ourselves,  and  ascertain  whether 
we  have  this  sure  and  blessed  hope!  Let  us  remember  that  no 
hope  but  this,  will  "spring  eternal  in  the  human  breast."  Let  us 
remember,  that  the  hope  of  the  worldling  is  all  extinguished  in 
the  grave.  The  hope  of  the  self-righteous,  is  an  anchor  not  sure 
and  steadfast,  but  resting  upon  the  changing  quicksands  of  our 
own  good  works,  and  cart  never  enter  within  the  veil.  The  hope 
of  the  formalist  will  go  out  in  utter  night — and  "the  hope  of  the 
hypocrite,  shall  perish!"  O  let  us  strive  to  obtain  the  Chris- 
12 


<)0  THE    CITKWTIAn's    AJfCHOR. 

tian's  hope — that  hope  which  is  fixed  upon  the  blessed  promises 
of  God,  and  which  leads  the  weary  and  world-worn  spirit  to  the 
throne  of  God.  Seek  this  hope,  my  hearers,  and  it  will  ere  long 
merge  in  the  fruition  of  unending  blessedness.  Seek  this  hope, 
and  then  your  soul  can  in  triumph  exclaim, 

"Oh!  for  the  bright,  the  joyful  day, 
When  hope  shall  in  friiilion  die; 
So  tapers  lose  their  feeble  ray, 
Beneath  the  siin'b  effulgent  eye." 


SEUMON  XL 


DAI\GER  OF   SINNI]«G  AFTER  BEING 
IflADE   WHOLE. 

^'Aftcruard  Jesus fndeth  him  in  the  temple;  and  said  unto  him,  Behold, 
thou  art  made  whole:  sin  no  more,  lest  a  worse  thing  come  unto  thee.^' 
— John  v  chap.,  xiv  verse. 

Bethfsda  was  a  pool  or  reservoir  near  the  temple  of  Jerusa- 
lem, remarkable  for  the  cures  elFected  by  its  waters.  This  pool 
bad  the  property  of  healing  all  manner  of  diseases;  its  healing 
effects  however,  were  confined  to  certain  seasons,  and  depended 
on  a  Divine  agency.  We  are  informed,  that  an  angel  descend- 
ed at  a  certain  season  into  the  pool  and  troubled  the  water,  and 
then  whosoever  first,  after  troubling  of  the  water,  stepped  in, 
was  made  whole  of  whatever  disease  he  had.  The  miraculous 
virtues  of  these  waters,  collected  multitudes  of  diseased  persons 
to  this  place. 

As  our  Saviour  'was  on  his  way  to  Jerusalem  to  celebrate  the 
Passover,  he  passed  by  Bethesda,  and  there  a  lamentable  object 
attracted  his  attention  and  sympathy.  A  poor  unfortunate  man, 
who  for  thirty-eight  years  had  labored  under  a  lingering  and 
painful  disease;  for  a  long  lime  he  liad  lain  in  one  of  the  porches 
with  which  this  pool  was'  surrounded,  waiting  for  the  Angel  to 
trouble  the  water;  but  he  had  the  misfortune  always  to  see  somo 
one  less  infirm,  or  better  attended  than  himself,  entering  in  before 


i)2  DANGER    OF    SIXNIXG    ATTKR    KEI.VG    MADE    WIIOI.K. 

him  on  these  occasions,  and  enjoying  a  cure.     He  had  no  friend 
to  help  liim  with  sufficient  speed;  his  efforts  were  daily  frustrated, 
and  his  hopes  disappointed;  stilJ,  however,  he  persevered  in  the 
expectation  that  some  favorable  moment  might   arrive.      Our 
Lord  knew  the  extent  of  this  man's  sufferings,  and  approaching 
him  in  a  manner  the  most  tender  and  compassionate,  he  says, 
"wilt  thou  be  made  whole?"     The  afflicted  man,  unacquainted 
with  the  Saviour,  and  supposing  him  to  be  some  compassionate 
Israelite,  instead  of  answering  the  question  directly,  which  indeed 
required  no  answer,  complained   bitterly  of  the  little    charity 
he  found  among  his  fellow  men;  that  unfriended  and  unpitied,  he 
was  suffered  to  lie  upon  the  ground.     "I  have  no  man,"  says  he, 
"when  the  water  is  troubled,  to  put  me  in  the  pool."     Jesus,  who 
needed  no  solicitations  to  excite  his  pity,  says  to  him,  "Rise,  take 
up  tliy  bed  and  walk!"  and  immediately  in  a  transport  of  joy,  he 
leaped  from  the  earth  and  walked  forth.     We  attempt  not  to 
describe  the  variety  of  emotions  which  crowded  upon  his  heart, 
when  he  felt  himself  perfectly,    and  unexpectedly  restored  to 
health.     Christ  instantly  passing  through  the  crowd,  the  man  lost 
sight  of  him  before  he  had  time  to  fall  at  his  feet,  and  bless  him 
as  his  benefactor.     But  if  he  lost  sight  of  his  benefactor,  he  did 
not  lose  sight  of  his  duty  to  God,  but  went  immediately  into  the 
temple  to  render  thanks.    And  there  Jesus  finds  him;  and  in  the 
words  of  the  text,  says,    "Behold  thou  art  made  whole;  sin  no 
more,  lest  a  worse  thing  come  unto  thee." 

In  applying  this  subject  to  ourselves,  we  shall 
1st.  Consi<ler  the  great  blessing  this  man  had  received.     He 
was  made  whole. 

2d.  The  duty  enjoined  upon  him  to  sin  no  more. 
3d.  The  warning;  "lest  a  worse  thing  come  unto  thee." 
I.  The  great  blessing  this  man  had  received;  he  was  made 
whole.  The  vices  of  the  soul,  and  the  depravity  of  human  na- 
ture, are  frequently  in  the  scriptures  represented  under  the  em- 
blem of  maladies  and  diseases,  for  which  Jesus  Christ,  has  pro- 
cured healing;  and  therefore  the  gospel  says,  "He  was  wounded 
for  our  transgressions,  he  was  bruised  for  our  iniquities;  and  by 
his  stripes  are  we  healed."  -  And  our  blessed  Saviour  says,  in 


DAXCiER    OP    SIXXING    AI'TER    EKI.VCi    MAUB:    WIIOLK.  9'J 

Veference  to  sinners,  "They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick."  But  how  much  more  grievous  are  the 
diseases  of  the  soul,  than  those  of  the  body?  our  bodily  diseases 
disorder  the  constitution  for  a  certain  time — they  are  temporary 
evils.  If  continued  for  years,  they  may  indeed  render  a  consid- 
erable portion  of  the  short  lime  allotted  us  on  earth,  very  distress- 
ing; but  in  a  few  years  at  most,  the  body  will  return  to  dust,  and 
then  sullerings  end  forever.  But  sin  disorders  the  immortal  spi- 
rit — deprives  it  of  holiness — robs  it  of  communion  with  God — 
fills  it  with  remorse  and  horror,  and  exposes  it  to  the  agonies  of 
eternal  death. 

And  who  of  us  is  not  thus  diseased,  and  in  need  of  healing? 
We  may  be  exempt  from  crimes  of  the  deepest  die,  of  shameful 
excesses,  and  very  daring  impieties.  But  is  there  no  spiritual 
impurity  within  us?  Nothing  which  ought  to  alarm  us,  to  fill  us 
with  fear?  Have  w^e  never  olFended  God,  contrary  to  the  light  of 
our  understandings,  and  the  voice  of  our  consciences?  Have  the 
pleasures  and  enjoyments  of  the  world  never  led  us  beyond  the 
limits  prescribed  by  the  word  of  God?  Has  the  love  of  pain 
never  induced  us  to  wrong  or  oppress,  or  be  guilty  of  injustice  or 
fraud?  Have  envy,  hatred,  pride,  or  wrath,  never  had  a  dwel- 
ling in  our  hearts?  It  is  in  vain  we  attempt  to  hide  our  spiritual 
malady.  It  is  useless  to  disguise  or  dissemble  before  God,  to 
whom  our  whole  acts  and  thoughts  are  uncovered.  From  our 
childhood,  the  deadly  malady  has  been  preying  upon  our  souls 
constantly;  by  constant  degrees  increasing  and  strengthening. 
Did  we  but  see  all  our  sins,  original  and  actual,  in  a  true  light, 
in  all  their  vileness  and  enormity,  we  would  exclaim  with  David, 
"If  thou  wert  to  mark  iniquity,  OLord,  who  could  stand?"  But 
for  sin  Christ  has  provided  a  cure,  possessing  these  three  charac- 
ters; a  cure  that  is  universal,  gratuitous,  and  perfect. 

It  is  universal.  All  manner  of  crimes  and  iniquities  are  par- 
doned through  the  blood  of  a  Saviour;  the  forgiveness  that  our 
Lord  offers  in  the  Gospel  extends  to  all  sins,  except  the  sin 
against  the  Holy  Ghost,  of  which  Christ  himself  declares,  that  it 
will  not  be  forgiven  in  this  world,  nor  in  the  world  to  come.  Be- 
lieving penitent,  God's  son  in  working  out  your  salvation,  had  re- 


Di  D.WGKR    or    SlXXI.VG    Ai'TKR    BfilMG    itADB    WHOLE. 

gard  to  his  own  glory,  and  the  rights  of  his  Father's  justice  and 
holiness.  Fix  your  thoughts  on  his  cross,  upon  the  cruel  and 
hitter  death  he  suflercd  from  love  to  sinners.  Think  of  the  in- 
tinite  value  of  his  atonement,  and  then  judge  if  it  be  too  much 
for  the  love  of  God,  through  the  merits  of  his  own  Son,  to  pour 
the  whole  treasures  of  inlinite  mercy  upon  the  vilest  sinner  who 
repents.  In  terms  the  most  precise  and  formal,  the  scriptures 
establish  this  doctrine;  that  the  greatest  sinner  can  be  pardoned 
through  a  Saviour's  blood.  "Come  unto  me,"  says  Christ,  "all 
ye  (no  exception  of  persons)  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest."  "If  any  man  sin,  we  have  an  advocate 
with  the  Father."  "If  we  confess  our  sins,  He  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteous- 
ness." "Bless  the  Lord,  O  my  soul!"  exclaims  the  Psalmist, 
"who  forgiveth  all  thine  iniquities,  and  healeth  all  thy  diseases." 

II.  But  again,  it  is  a  gratuitous  cure.  That  it  is  wholly  of  the 
sovereign  grace  and  mercy  of  God.  The  diseased  man  spoken 
of  in  our  text,  had  nothing  in  his  case  that  rendered  him  more 
worthy  the  attention  and  pity  of  our  Saviour,  than  the  other  in- 
firm persons  who  lay  at  the  pool  with  him.  It  was  Christ  who 
found  him  at  that  place,  who  had  compassion  upon  him,  and 
who  restored  health  both  to  his  body  and  soul.  It  is  the  same 
with  the  pardons  bestowed  on  all  saved  sinners.  It  is  not  for 
their  repentance  or  good  works.  He  forgives  them,  but  of  Ilis  own 
mercy.  It  is  true.  He  requires  that  we  shall  be  sensible  of  our 
miseries;  that  we  have  faith  and  repentance;  for  he  does  not  deem 
it  right  to  bestow  mercy  on  sinners  who  feel  no  regret  for  having 
offended  God,  and  who  repent  not  of  their  iniquities.  But  our 
pardon  is  no  less  gratuitous  on  that  account,  for  what  proportion 
is  there  between  our  regrets  and  tears,  and  a  blessing  so  immense 
as  the  remission  of  all  our  sins,  and  the  other  blessings  connected 
with  it? 

It  is  also  true,  that  God  forgives  on  account  of  the  sacrifice 
which  Jesus  Christ  ollered  to  His  Divine  justice.  But  to  what 
are  we  indebted  for  that  sacrifice,  but  to  the  mercy  of  God  and 
the  love  of  Jesus?  Did  he  not  love  us,  when  we  were  wholly 
unworthy  of  his  love — when  we  were  enemies?     Did  not  God  at 


CANCER    OF    51XXIXG    AFTER    DEIXC.    MADE    WHOLK.  i)i) 

first  provide  the  remedy,  and  l.iy  the  whole  plan  of  our  redemp- 
tion? Did  not  Jesus  Christ  purchase  the  remedy  with  his  owr> 
blood,  and  does  not  the  Holy  Spirit  make  the  healing  application'' 
O  hlessed  cure!  to  effect  which,  the  three  persons  of  the  adora- 
ble Trinity,  have  intervened  in  a  manner  so  merciful!  We  have 
redemption  in  his  blood,  even  the  forgiveness  of  our  sins  accord- 
ing to  the  riches  of  his  grace.  We  are  saved  by  grace  through 
faith;  and  that  not  of  ourselves,  it  is  the  gift  of  God — not  of 
works,  lest  any  man  should  boast.     It  is  gratuitous. 

III.  It  is  a  perfect  cure.  Bodily  cures  are  often  slow  and 
doubtful;  the  disease  often  returns  with  increased  virulence;  but 
the  pardon  bestowed  by  the  Gospel,  is  consummated  and  perfected 
at  once.  The  grace  received,  changes  and  transforms  the  whole 
man,  and  he  is  renewed  after  the  image  of  Him  that  created  him, 
in  righteousness  and  true  holiness.  Some  remains  of  the  disease 
will  indeed  cleave  to  the  soul,  but  the  pardon  is  no  less  obtained, 
or  salvation  no  less  assured  on  that  account;  for  these  remains  of 
sin  will  not  separate  the  soul  from  the  favor  of  God.  And  why? 
because  when  Christ  pardons,  He  provides  for  all  the  wants  of 
the  soul.  He  accompanies  that  pardon  with  the  most  tender  and 
certain  testimonies  of  grace.  He  takes  the  soul  by  the  hand, 
leads  it  on  from  faith  to  faith,  from  strength  to  strength,  from 
one  degree  of  holiness  to  another.  In  the  moment  our  sins  are 
remitted,  we  are  sealed  to  the  day  of  redemption:  Christ  then 
engages  to  keep  us  by  His  power,  and  finally  to  present  us  at 
the  throne  of  his  Father,  without  spot  or  blemish. 

Now,  dear  brethren,  when  you  last  approached  the  Lord's 
table,  did  you  come  there  real  penitents,  true  believers?  This 
spiritual  healing — this  full,  free,  and  perfect  pardon  of  your  sins, 
with  all  the  other  glorious  blessings  connected  with  them,  were 
ratified  and  sealed  upon  your  souls;  and  what  now  does  your  God 
require  of  you? — "That  you  sin  no  more!" 

2.  Division.  Nothing  could  be  more  desirable  to  a  Christian 
than  freedom  from  all  sin;  but  this  is  a  happiness  only  enjoyed  in 
heaven.  At  our  best  state,  in  many  things  we  offend  all;  "and  if 
we  say  we  have  no  sin,  we  deceive  ourselves."  What  then  did 
our  Lord  jntend  by  saying,  "Sin  no  more?"     He  certainly  meant, 


Dfi  DANGER    OF    S(\N'I\G    AFTER    EELVG    MADE    WHOLE. 

that  there  are  certain  sins  which  are  wholly  incompatible  with 
the  Christian  profession,  aiul  which  break  off"  all  communion  be- 
tween the  soul  and  God.  These  may  be  enumerated  in  the  fol- 
lowing classes. 

1st.  Known  and  wilful  sins.  These  always  suppose  that  the 
person  who  commits  them,  has  sufficient  light  and  time  for  de- 
liberation; that  they  are  voluntarily  committed  against  reason^ 
conscience,  and  the  word  of  God.  The  person  who  sins  in  this 
way  offends  God  daringly,  defies  his  authority,  braves  his  laws, 
and  wilfully  exposes  himself  to  all  the  outpourings  of  Divine  and 
inexorable  vengeance.  But  will  a  person  born  of  God,  sin  in  this 
way?  Will  a  true  communicant,  who  professes  always  to  listen 
to  the  voice  of  God — always  to  obey  the  instruction  of  His  word 
— faithfully  to  observe  its  instructions,  counsels,  and  rules;  who 
has  declared  that  he  prefers  his  duty — the  interests  of  his  soul — 
his  salvation — and  the  glory  of  his  Saviour,  to  all  others; — will 
that  person,  notwithstanding,  when  sin  solicits  and  the  world 
tempts,  will  he  deliberately  break  through  all  the  barriers  which 
God,  reason,  conscience,  and  religion,  oppose  to  the  torrent  of 
vice  and  corruption? 

2.  Sins  of  inclination.  To  what  good  purpose  are  we  blessed 
with  reason,  the  light  of  the  Gospel,  and  the  aid  of  Divine  grace 
to  subdue  our  passions  and  inclinations,  if  notwithstanding  these 
succors,  we  yield  to  every  impulse?  Our  Saviour  knows  that 
we  have  sinful  inclinations,  impure  and  unholy  passions.  And 
when  he  requires  us  not  to  sufFer  these  passions  to  tyranize  over 
us;  when  he  commands  us  to  crucify  the  flesh  with  its  aflfections 
and  lusts,  He  only  demands  that  we  shall  act  worthy  reasonable 
beings  and  Christians.  To  oppose  these  requirements,  is  to  oppose 
all  that  is  pure,  holy  and  heavenly.  Will  any  child  of  God  do 
this? 

3.  Habitual  sins.  The  best  of  men  may  be  overtaken  in  a 
fault;  but  he  who  Ls  born  of  God  cannot  persevere  in  sin.  When 
our  Saviour  says,  "Sin  no  more!"  he  docs  not  demand  a  sinless 
obedience— an  immaculate  holiness: — but  he  demands,  that  we 
shall  abstain  from  every  sin  that  is  inconsistent  with  a  Christian 
profession.     That  we  avoid  all  those  sins  that  bring  down  the 


DAXOER    OF    51N.\KV-G    AFTEIl    BKIKU    MAUK    WHOLE.  97 

wrath  of  God  upon  the  children  of  disobedience.     That  v/r.  cher- 
ish all  those  graces,  and  practice  all  those  duties  that  adorn  the 
doctrines  of  God  our  Saviour.     He  demands  that  we  shall  be 
holy  in  heart,  and  in  life;  and  is  this  too  much  for  Christ  to  dc 
mand  of  a  Christian?     To  demand  of  one  whose  sins  he  has  par- 
doned— and  for  whose  soul,  he  has  shed  his  blood  and  laid  down 
his  life?      But  professing  Christians,  have  you  not  yourselves, 
vowed  all  this  at  the  Lord's  table?     What  is  the  Holy  Supperl 
What  do  we  there  engage?     Is  the  Holy  Supper  merely  a  reli- 
gious ceremony,  instituted  to  commemorate  the  death  oi  Christ, 
and  when  he  applies  the  fruits  of  his  sacrifice?     This  is  only  one 
part  of  the  sacrament.     The  Holy  Supper  is  besides,  an  engage- 
ment on  our  part,  to  love  God — to  obey  Christ — to  renounce  the 
world  and  sin,  and  all  the  lusts  of  the  flesh;  and  faithfully  to  ful- 
fil all  the  conditions  of  the  covenant  of  grace,  of  which  this  sa- 
crament is  the  seal  and  confirmation.     Every  communion  wc 
celebrate,  is  a  renewal  of  our  vows-^isa  solemn  oath  which  we 
take  to  God  over  the  symbols  of  the  body  and  blood  of  Christ, 
that  we  will  glorify  God  in  our  bodies  and  spirits,  which  are  the 
Lord's.     Every  communion,  is  a  new  engagement  to  be  more 
holy,  more  devoted  to  Him  who  has  loved  us,  and  gave  himself 
for  us.     He  is  the  witness  of  these  promises.     He  sits  at  his  own 
table  to  observe  the  dispositions  of  every  communicant— to  ac- 
cept the  repentance  of  those  who  are  sincere — to  bestow  peace 
on  the  believing — and  to  obtain  from  the  letters  of  our  absolution 
this  grace,    signed   with  his  own  blood.      And   how  can  you, 
after  engagements  so  solemn  on  your  part,  forget  all  these  pro- 
mises— belie  all  these  professions,  and  return  hack  again  to  the 
world,  and  commit  those  sins  which  wound  the  Saviour's  soul, 
and  grieve  the  'Holy  Spirit  of  God?     What  conduct  can  be  so 
unworthy,  so  criminal  as  this?     This  is  to  insult  Jesus  Christ  in 
a  manner  the  most  provoking.     This  is  to  take  up  arms  of  re- 
bellion after  having  sworn  to  the  terms  of  peace.     This  is  to  de- 
clare himself  unworthy  the  grace  of  God  and  the  salvation  of 
Jesus  Christ.      There  was    an  unworthy  communicant  at   the 
table  when  we  last  met  here — but   it  would  have  been   better 
for  that  person,  to  have  fled  from  this  house,  and  from  partaking 
13 


08  DANGER    OF    SINNIXG    AFTER    BEING    JIADE    WHOLE. 

of  that  sacrament,  than  to  have  made  such  an  awful  use  of  it; 
for  then,  at  least,  he  would  not  have  added  perjury  to  his 
other  crimes.  He  would  not  have  on  his  soul,  the  violation  of 
such  promises  and  oaths,  lie  would  not  have  turned  into  mor- 
tal poison,  the  remedy  designed  to  cure  and  save  his  soul.  It 
would  have  been  better  for  him  not  to  have  known  the  way  of 
righteousness,  than  after  knowing,  to  turn  away  from  the  righ- 
teous commandment  of  God.  O  what  precautions,  what  vigi- 
lance do  you  need,  to  secure  the  grace  of  God — the  assistance  of 
the  Holy  Spirit!  How  attentive  ought  you  to  be,  to  your  own 
hearts.  How  ought  you  to  flee  from  the  places — the  circum- 
stances— the  societies,  that  might  be  the  occasion  of  leading  you 
to  sin.  What  precautions  do  men  take  to  preserve  their  proper- 
ty— their  life — their  health.  The  wise  merchant  will  not  expose 
himself  a  second  lime  to  be  the  dupe  of  the  cheat — the  impostor. 
The  mariner,  just  escaped  from  a  shipwreck,  will  not  re-embark 
when  the  winds  are  raging,  and  the  sea  is  furious.  A  conva- 
lescent, just  restored  from  a  dangerous  sickness,  will  neglect 
nothing  to  secure  the  return  of  health.  And  shall  we  employ 
less  care  and  attention,  to  have  peace  with  God — holiness  of  life, 
and  salvation?  Let  us  not  forget,  that  if  we  sin  any  more, 
knowingly,  voluntarily,  and  perseveringly,  "a  worse  thing  will 
come  unto  us." 

3.  Division.  In  the  diseases  of  the  body,  relapses  are  dange- 
rous and  often  fatal.  They  are  no  less  so  in  the  disorders  of  the 
soul,  especially  when  they  are  frequent,  and  when  few  exertions 
are  used  to  prevent  them.  They  show  an  incorrigible  heart,  and 
lead  almost  certainly  to  perdition:  of  this  you  can  judge  your- 
selves from  the  four  following  considerations. 

1.  By  relapsing  into  sin,  persons  become  awfully  familiarized 
with  crime,  and  lose  that  shame  and  fear  of  it,  which  they  at 
first  felt;  a  sense  of  duty  is  enfeebled — sin  is  committed  with  less 
repugnance — conscience  but  little  regarded,  and  at  last  ceases 
to  warn,  and  leaves  the  criminal  to  his  own  ways. 

2.  Backsliding  or  relapsing  into  sin,  hardens  the  heart  and 
renders  the  conversion  of  the  sinner  more  doubtful:  every  time 
the  comn)unicant  backslides,  a  greater  measure  of  grace  on  the 


DANGER    OF    SIN'MXG    AFTER    BEhVG    MADE    WHOLE,  !)9 

part  of  God,  is  needed  for  his  conversion.  But  where  has  God 
promised  to  multiply  his  grace  in  proportion  to  the  multitude  of 
the  perfidies  of  such  sinners?  No  where!  On  what  ground  then 
can  we  hope  for  their  conversion? 

3.  Relapsing  into  sin,  provokes  God,  and  leads  Him  to  aban- 
don the  sinner  by  totally  withdrawing  from  him  the  light  and  in- 
fluence of  His  Holy  Spirit.  For  however  great,  is  the  compas- 
sion of  God  for  the  weakness  of  His  creatures — however  immense 
the  treasures  of  His  patience  and  long  suffering — the  scriptures 
teach  us,  that  this  patience  has  its  bounds.  That  it  may  be  ex- 
hausted by  the  ingratitude  and  hardness  of  the  sinner's  heart. 
When  neither  the  strivings  of  God's  spirit — the  preaching  ot  the 
Gospel; — when  neither  sacramental  vows,  nor  obligations,  pre- 
vent the  person  from  returning  to  his  evil  ways,  God  ceases  to 
follow  him.  He  suspends  the  influences  of  His  love  and  grace — 
abandons  the  sinner  to  himself — leaves  him  to  fill  up  the  mea- 
sures of  his  iniquities,  that  he  may  die  in  his  sins. 

4.  Lastly — Backsliding,  or  relapsing  into  sin,  is  dreadful;  for  it 
leads  to  final  impenitence,  and  by  impenitence  to  eternal  death: 
for  God  having  abandoned  the  sinner,  where  will  he  find  mo. 
tives  or  strength  to  repent?  All  the  motives,  and  powerful  and 
tender  obligations  have  failed  to  render  him  faithful  to  his  pro- 
mises. He  has  burst  through  them  all.  The  idea  of  death,  that 
may  surprise  him  every  hour — the  fear  of  a  judgment — of  a  hell 
— of  an  eternity  of  misery;  all  these  trulhs,  the  power  of  which 
he  has  in  some  degree  felt,  have  lost  their  force  and  influence  on 
him.  They  make  no  abiding — no  saving  impression  upon  his 
soul.  He  accustoms  himself  to  live  in  sin,  without  considering 
the  terrible  consequence  of  it — he  has  a  fatal  peace  in  the  midst 
of  his  wanderings.  O  how  deplorable — how  pitiable  is  the  state 
of  that  man,  who  forsaken  of  God,  comes  time  after  time,  to  the 
Holy  table,  and  there  takes  vows  on  his  soul  he  never  performs — 
comes  with  a  guilty  heart,  and  goes  away  with  a  heart  still  more 
guilty,  instead  of  amendment  of  life.  He  is  sinking  deeper  and 
deeper  in  his  guilt — yet  he  is  at  ease:  he  has  a  heart  hardened — 
a  mind  blinded.  He  is  treasuring  up  wrath  against  the  day  of 
wrath.     O  has  not  a  worse  thing  come  to  that  man,  than  if  he 


100         iu\cij«i  OF  si?J.\i:vG  ArrKP.  i;e:ixg  made  >vnoLE. 

never  hid  had  one  call  from  God — one  religious  feeling?  Yes! 
and  a  worse  thing  will  yet  come  unto  hina — when  God  will  re- 
quire his  soul.  When  the  cause  he  has  injured  and  dishonored — 
the  oaths  he  has  broken— the  sins  he  has  committed — and  the 
blood  he  has  profaned — will  all  stand  in  array  against  him. 
When  all  these  will  cry  for  vengeance — how  will  that  vengeance 
be  accumulated!  Surely,  he  would  tremble  now,  if  he  only 
knevr  all  the  horror  and  misery  that  await  him; — but  this,  and 
everv  thing  else  belonging  to.  his  peace,  is  hidden  from  his  eyes. 


SERMON    XII. 


TBIE  GOSPEL  A  EAW  OF  EIBERTY. 

^^Bul  whoso  lookelh  into  (fie perfect  laio  of  liberty,  and  continiietli  therein, 
he  beimr  not  a  forgetful  hearer,  but  a  doer  of  the  word,  tins  man  shall 
be  blessed  in  his  deed." — James  i  chap.,  xxv  verse. 

In  our  text,  the  Apostle  delineates  the  character  of  a  real 
Christian,  as  distinguished  from  the  mere  nonninal  professor, 
whose  conduct  he  describes  in  the  preceding  verse.  The  latter 
hears  the  word,  but  does  not  practise  its  precepts.  Occasionally, 
lie  looks  into  the  Gospel,  and  sees  the  deformity  of  his  nature, 
a  man  by  a  hasty  glance  in  a  mirror,  may  see  spots  of  dirt  on  his 
natural  face,  but  carelessly  turns  away  and  sullbrs  them  to  re- 
main. Jt  is  not  so  as  respects  the  true  Christian;  he  maintain  as 
a  consistent  perseverance  in  the  path  of  duty.  Religion  with  him 
is  a  matter  of  cAozce — of  deep  conviction — of  peaceful  experience. 
He  feels  it  to  be  both  his  happiness  and  his  duty.  He  looketh 
into  the  perfept  law  of  liberty  and  continueth  therein;  "he  being 
not  a  forgetful  hearer,  but  a  doer  of  the  work,  this  man  shall  be 
blessed  in  his  deed." 

Our  text  embraces  the  three  following  considerations: 

1st.  A  description  of  the  Gospel. 

2d.  The  attention  .the  Christian  gives  it. 

3d.  The  blessedness  it  thus  insures  to  him: — we  arc  first  to 
consider  the  description  the  Apostle  gives  us  here  of  the  gospel  — 
"It  is  a  law,  a  perfect  law,  and  a  ]aw  oH  liber ttj.'' 


102  THE    GOSPEL    A    LAW    OF    LIBERTY. 

I.  It  is  a  law.  A  law  is  the  declared  will  of  a  superior,  obli- 
ging his  subjects  to  perform  what  is  pleasing  to  him,  and  to  avoid 
what  displeases  him.  According  to  this  definition,  the  gospel  is 
properly  called  a  law.  It  is  God's  will  respecting  our  conduct, 
which  He  has  proclaimed,  that  it  be  known  and  understood.  It 
is  not  a  prescription  of  duty  that  we  may  define  and  modify  as 
we  please,  but  a  law  to  which  we  must  yield  obedience  accord- 
ing to  its  real  meaning  and  intent.  The  apostle  Paul,  calls  it 
"the  law  of  faith,"  because  faith  is  an  absolute  requisite  to  salva- 
tion, there  being  no  possibility  of  obtaining  salvation  without  it. 
For  this  is  the  commandment  of  God.,  that  we  should  believe  on 
the  name  of  His  Son,  Jesus  Christ. 

The  Gospel  is  a  perfect  law — it  is  so  in  its  nature.  No  addi- 
tion can  be  made  to  it,  to  render  it  more  just,  holy  and  pure. — 
If  any  thing  be  taken  from  it,  the  whole  is  rendered  void.  Is  is 
perfect  also  with  respect  to  its  influence  on  the  hearts  and  lives 
of  all  who  obey  it.  The  sacrafice  it  has  provided  takes  away  all 
sin;  and  they  to  whom  the  purifying  effects  of  that  sacrifice  are 
once  applied,  are  for  ever  cleansed  and  sanctified. 

But  again,  the  Gospel  is  the  law  of  liberty.  It  frees  from  sin — 
"But  now  being  made  free  from  sin,  and  become  servants  to 
God,  ye  have  your  Iruit  unto  holiness  and  the  end  everlasting 
life."  By  the  Gospel  we  are  made  free  from  the  pollution  of  sin. 
The- scriptures  uniformly  speak  of  sin  as  of  loathsomeness,  turpi- 
tude, a  deep  and  malignant  disease  of  the  soul.  It  is  spoken  of 
as  a  pestilence,  as  a  leprosy,  as  wounds  and  bruises  and  putrify- 
ing  sores.  But  the  Gospel  tells  us  of  a  fountain  opened  for  sin 
and  uncleanness;  a  fountain  in  which  the  defiled  and  polluted 
soul  may  wash  and  be  clean,  [t  tells  us  that  the  blood  of  Christ 
His  Son,  cleanseth  from  all  sin.  Here  is  restoration  from  ruin, 
perfect  recovery,  consummate  relief.  By  faith  in  our  Lord  Je- 
sus Christ,  we  are  purged  as  with  hyssop  and  made  clean,  wash- 
ed and  made  whiter  than  snow. 

Again,  by  the  Gospel  we  are  made  free  from  the  curse,  and 
condemnation  due  to  sin.  The  curses  uttered  in  the  word  of 
God,  will  take  their  full  effect,  if  not  legitimately  escaped.  They 
were  not  denounced  merely  to  intimidate  and  alarm,  but  to  give 


THK    GOSPKL    A    LAW    OF    LH;KRTV.  103 

intelligence  of  a  heavy  penalty  that  will  come  down  in  all  its 
power  and  wrath  upon  the  children  of  disobedience.  And  if  when 
this  penalty  came  upon  our  substitute — if  when  it  fell  upon  the 
unsheltered  head  of  Jesus,  it  wrought  such  anguish  and  intense 
suffering  in  his  soul — what  will  it  do,  when  it  will  alight  without 
mitigation  on  the  head  of  the  sinner;  and  when  in  addition  to  its 
nature  and  intrinsic  force  it  will  come  with  the  iinmense  aggra- 
vation, that  he  has  rejected  the  gospel  and  neglected  the  great 
salvation?  But  all  who  believe  the  Gospel  are  redeemed  from 
the  curse  of  the  law,  Christ  having  been  made  a  erase  for  thejn; 
and  being  redeemed  from  the  curse,  there  is  no  condemnation  to 
them — no  curse — no  penalty.  Being  justified  by  faith — they  pos- 
sess the  most  absolute  and  complete  freedom,  and  enjoy  peace 
with  God. 

In  a  word,  they  are  free  from  all  the  ruinous  consequences  of 
sin.  They  are  free  from  the  fear  and  power  of  death: — "The 
sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law,  but  thanks 
be  to  God  who  giveth  us  the  victory,  through  our  Lord  Jesus 
Christ."  It  is  victory — triwnph;  the  triumph  in  the  last  battle. 
As  we  believe  in  Christ,  we  shall  pass  harmless  through  the 
struggles  of  death.  Nothing  shall  befal  but  the  dissolution  of  the 
mortal  frame.  The  soul  unharmed  shall  gently  go  into  its  rest 
and  joy,  and  find  itself  in  the  inheritance  and  in  the  possession  of 
everlasting  life.  Thus  by  the  Gospel,  the  authorised  law  of  hea- 
ven, the  Christian  is  forever  set  free  from  the  law  of  sin  and 
death.     We  will 

II.  Show  the  attention  the  Christian  gives  the  Gospel.  He 
looks  into  the  perfect  law  of  liberty.  He  does  not  merely  look  at 
it,  but  he  looks  into  it.  His  attention  infixed  and  earnest — stea- 
dy and  deliberate.  He  hears  it  believingly,  treasures  it  up  in 
his  memory,  and  he  obeys  it.  The  term  here  employed  to  ex- 
press the  earnestness  with  which  the  Christian  inspects  the  law 
of  liberty,  is  the  very  same  that  is  used  to  describe  the  exercise 
of  angels  in  heaven,  when  it  is  said,  in  reference  to  the  stupen- 
dous mystery  of  the  redemption  of  Christ,  "which  things  the  An- 
gels desire  to  look  into."  It  denotes  the  posture  of  bending  for- 
ward in  the  spirit  of  deep  and  close  investigation.     The  Christian 


104  TrtE    GOSPFJ.    A    LAW    OF    LlUKaTT. 

is  not  satisfied  vvitli  a  superficial  or  general  inspection.  He  looks 
into  it  particiilarli/,  to  obtain  a  full  and  satisfactory  knowledge 
of  every  doctrine,  precept,  promise  and  ordinance  separately; 
and  to  obtain  a  distinct  and  collective  view  of  the  excellence 
and  glory  of  the  whole. 

He  gives  it  more  than  a  hasty  glance.  He  examines  it  with 
peisevsring  diligence,  with  deliberate  attention,  calm  reflection  and 
earnest  prayer.  The  expression  looking  into,  as  we  have  defined 
it,  implies  a  persevering  course,  of  diligent,  patient,  humble  and 
prayerful  searching  of  the  scriptures;  in  which  this  perfect  law 
is  recorded.  The  bible  is  justly  compared  to  a  looking-glass, 
because  it  exhibits  to  a  man  a  reflection  of  his  own  image.  As 
in  a  glass  he  beholds  his  natural  face — so  in  the  mirror  of  revela- 
tion, he  contemplates  a  view  of  his  heart  and  his  character,  as  it 
is  in  the  estimation  of  that  God,  to  whom  he  is  accountable.  And 
whilst  this  glass  gives  him  a  vieVv  of  himself,  it,  at  the  same  time, 
discloses  other  objects  of  the  deepest  interest.  It  sets  before 
him  the  glory  of  God  in  the  face  of  JesUs  Christ — it  unfolds  the 
plan  of  redeeming  grace — opens  the  way  of  regeneration  through 
the  blood  of  the  cross,  through  the  operation  of  the  Spirit  -and 
unfolds  the  privileges  of  the  people  of  God,  both  in  a  state  of 
grace  and  of  glory.  These,  and  all  other  supremely  important 
subjects,  contained  in  the  scripture,  invite  the  inquiries  and  en- 
trao-e  the  attention  of  the  Christian.  It  is  not  merely  v\'ith  the 
bodily  eye  that  he  looks  into  them,  but  with  the  eye  of  faith: 
and  the  more  he  realizes  their  truth — the  more  he  is  persuaded 
of  their  necessity— the  more  he  discovers  of  their  efficacy — the 
more  he  contemplates  with  unfeigned  and  growing  delight.  And 
by  each  new  discovery,  he  will  be  animated  to  pursue  his  re- 
searches, until  in  eternity,  every  shade  of  ignorance  and  error 
being  dissipated,  he  shall  in  God's  light  see  light,  and  know  even 
as  he  is  known. 

But  the  Christian  is  also  a  hearer  of  the  perfect  law  of  liberty; 
he  docs  not  make  his  reading  and  studying  a  substitute  for  hear- 
ing. Both  are  enjoined  by  the  same  authority,  nor  can  the  Di- 
vine blessing  be  expected,  without  the  observance  of  both.  The 
true  Christian  hears  and  takes  heed  what  he  hears;  for  faith 
Cometh  by  hearing. 


THE    GOSPEL    A    LAW    Or    LlIiKRTr.  105 

He  is  not  a  forgetful  hearer  of  the  word.  There  are  many,  on 
whose  hearts  what  i  y  hear  makes  no  lasting  or  practical  im- 
pression. They  just  hear  it,  and  then  are  done  with  it  for  ever; 
the  sense  is  gone  almost  as  soon  as  the  sound  vihrates  on  their 
ears.  They  resemble  him  who  "beholds  his  natural  face  in  a 
glass,  who  goeth  away  and  straightway  forgettcth  what  manner 
of  man  he  was."  But  the  Christian  listens  with  deep  attention, 
having  both  the  understanding,  the  conscience,  and  the  heart  iu 
exercise.  He  mingles  faith  with  what  he  hears,  and  endeavors 
to  make  it  his  own,  by  retaining  tlie  substance  in  his  memory; 
by  reviving  it  in  his  private  meditations,  by  comparing  it  with  the 
standard  of  God's  word,  and  above  all,  by  faithfully  taking  it 
home  in  the  way  of  self-application — "for  doctrine,  reproof,  cor- 
rection, and  instruction  in  righteousness."  He  hears  with  a  view 
to  edification  and  practice.  He  desires  to  have  the  word  en- 
graven on  his  heart,  and  transcribed  into  his  life;  and  he  follows 
up  the  design,  and  secures  the  profit  of  hearing,  by  a  course  of 
devoted  obedience.  The  views  of  doctrine  which  he  embraces, 
find  their  way  to  his  heart  and  conscience,  and  exert  a  holy  in- 
fluence on  his  principles  and  practice;  and  therefore,  the  blessed 
man,  in  opposition  to  the  forgetful  hearer,  is  a  doer  of  the  work. 

The  obedience  which  the  Gospel  demands,  springs  from  prin- 
ciple; therefore,  the  doer  of  the  work,  must  in  the  first  instance, 
be  a  believer  of  the  work:— this,  the  apostle  takes  for  granted  in 
our  text.  The  fountain  must  be  cleansed,  that  the  streams  be 
pure;  but  as  principle  must  precede,  so  it  must  produce  practice: 
and  therefore,  the  man  who  from  right  principles,  yields  obedi- 
ence to  the  Gospel,  will  resist  sin  in  all  its  forms,  and  practise 
duty  in  all  its  branches.  He  loves  the  things  that  are  excellent, 
and  pursues  the  things  tliat  are  lo\ely  and  of  good  report.  He 
walks  in  the  fear  of  God,  and  runs  in  the  way  of  His  command- 
ments; shines  forth  in  the  beauty  of  holiness,  having  his  path  like 
that  of  the  morning  ligiit,  which  shines  more  and  more  unto  the 
perfect  day. 

And  to  complete  the  whole,  he  continuclh  therein.  His  rcli- 
ligion  is  not  mere  impulses  and  superficial  impressions — it  is  not 
like  the  morning  cloud  and  early  dew.  No! — he  goes  on  from 
H 


106  THE    GOSPEL    A    LAW   OF    LIBERTY. 

strength  to  strength — he  continues  in  the  love  and  service  of 
God.  He  continues  to  look,  is  not  satisfied  with  gazing  for  av^'hile 
and  then  giving  up  his  inquiries;  he  pursues  them  daily,  with  in- 
creasing ardor  and  delight,  exploring  still  nfiore  fully  the  height 
and  depth,  and  breadth  and  length  of  the  love  of  Christ,  which 
passcth  knowledge,  lie  continues  to  hear,  esteeming  it  a  most 
high  privilege  to  have  the  Gospel  preached  to  him;  and  feeling 
the  heavy  responsibility  which  this  privilege  imposes  on  him,  he 
carefully  embraces  and  improves  all  opportunities  of  public  in- 
struction that  are  afforded  him.  Statedly,  he  repairs  to  the 
courts  of  God's  house,  and  M^atches  at  the  posts  of  his  doors,  lis- 
tening with  teachableness,  and  giving  earnest  heed  to  the  things 
that  are  spoken;  and  as  the  happy  effect,  he  continues  a  doer  cf 
the  ifork.  He  is  steadfast  and  immovable — ever  abounding  in 
the  work  of  the  Lord.  This  is  the  man  the  Apostle  pronounces 
blessed. 

III.  "This  man  shall  be  blessed  in  his  deed."  The  advocates 
of  human  merit  quote  this  text  with  an  air  of  triumph,  as  favor- 
ing their  system.  But  it  gives  it  not  the  least  countenance;  for 
the  Apostle  does  not  say,  this  man  shall  be  blessed /or  or  on  ac- 
count of  his  deed;  but  in  it.  God  will  bless  him  in  this  work — 
he  will  be  blessed  with  an  assured  confidence  and  a  good  hope 
resting  on  the  surest  foundation;  warranted  by  the  clearest  evi- 
dence, and  animated  by  the  most  glorious  prospect.  The  bles- 
sing is  not  the  recompense,  but  is  the  accompaniment  of  the  work. 
For  nothing  is  more  clear,  than  that  our  works  shall  be  reward- 
ed. God  renders  to  every  one  according  to  his  deeds.  Every 
man  shall  receive  "according  to  the  deeds  done  in  his  body,"  and 
^^et  the  reward  thus  given  is  not  of  debt  but  of  grace.  It  is  not 
deserved  by  any  intrinsic  merit  belonging  to  the  good  deeds  of  the 
believer,  but  is  bestowed  as  a  matter  of  grace,  through  the  me- 
rits of  God's  dear  son,  by  whose  obedience  alone,  either  our  jjer- 
sons  or  our  services  can  be  accepted  in  the  sight  of  God.  The 
best  deeds  we  can  perform  are  not  only  no  more  than  our  duty, 
but  are  far  less  than  our  duty,  and  hence  cannot  of  tlmnselves 
merit  a  Divine  reward:  but  by  suck  a  deed  as  is  described  in  our 
text,  a  man  shall  be  blessed,  through  the  merits  of  Christ.     Look 


THE    GOSPEL    A    LAW    OF    LIBERTY.  107 

at  the  nature  of  that  deed  in  which  a  man  is  said  to  be  blessed. 
What  is  it  but  a  ■patient,  diligent  and  believing  use  of  the  means  of 
grace?  If  our  interpretation  of  the  text  be  correct,  then  the  deed 
in  which  a  blessing  is  found,  is  nothing  hut  the  beHeving  use  of 
Gospel  means.  Can  we  say  then,  that  the  man  who  uses  means 
of  grace,  shall  be  justified  by  vorhs?  Then  is  grace  no  more 
grace.  No!  my  brethren,  it  is  in  this  deed,  not  bij  it,  that  the 
man  is  blessed.  It  is  in  the  diligent  use  of  the  means  of  grace, 
that  we  are  to  expect  the  blessing  of  the  God  of  grace;  and  bles- 
blessed  shall  that  man  be  in  his  deed,  who  thus  ''looheth  into  the 
perfect  law  of  liberty,  and  continueth  therein,  he  being  not  a  for- 
getful hearer  but,  a  doer  of  the  work." 

Such  brethren,  be  our  conduct — and  such  be  the  blessing  we 
seek.  Let  us  strive  thus  to  examine,  hear,  obey  and  continue  in 
this  perfect  Gospel  law  of  liberty;  and  we  shall  be  blessed  and 
happy  even  ichilst  so  doing — we  shall  be  blessed  in  the  solemn 
hour  of  death — we  shall  be  blessed  to  all  eternity. 


SERMON  XIII. 


THE  E5CELI.EIVCE  AI^D  IXFEUENCE  OF   THE 
BieLE. 


"The  late  of  Ihy  month  is  better  unto  me,  than  thousands  of  gold  and 
silver." — Psalms  cxix  chap.,  lxxii  verse. 

The  book  of  Psalms,  or  as  it  is  entitled  in  the  original,  the  book 
of  Praises,  is  a  most  precious  part  of  Divine  revelation.  Here 
sacred  truth  appears  adorned  in  all  the  beauties  of  eastern  innag- 
erv,  and  is  composed  in  strains  of  the  most  sublime  eloquence. 
All  that  can  kindle  the  ardors  of  piety,  or  awaken  sentiments  of 
devotion,  is  presented  to  our  meditations  in  its  loveliest  form. 
The  sovereignty  of  God — the  dispensations  of  His  providence — 
the  advent  of  the  Messiah — the  effusion  of  the  Spirit — the  estab- 
lishment and  perpetuity  of  the  church — the  end  of  the  world — 
the  general  judgment — the  condemnation  of  the  wicked — the  li- 
nal  triumphs  of  the  righteous  are  here  exhibited,  with  all  the 
graces  of  the  most  enchanting  poetry.  "Whilst  here,  we  listen  to 
the  melodious  strains  of  the  harp  of  the  son  of  Jesse,  every  turbu- 
lent passion  is  calmed,  the  conflicting  feelings  of  the  heart  are 
composed,  and  the  soul,  charmed  and  delighted,  absorbs  its  whole 
powers  in  thanksgiving  and  praise.  The  Psalm  from  which  our 
text  is  taken,  mav  be  termed  an  euhsium  on  the  word  of  God. 


THK    EXCKLLENCK    AND    ir.'FLUF.N-CK    OF    TKE    DIRLE.  lOU 

The  sacred  writer  stroncjiy  expresses  llie  instruction  .and  comfort 
he  had  found  in  it  through  all  the  trials  and  vicissitudes  of  his  life. 
He  says,  "The  law  of  thy  mouth  is  better  unto  me  than  thou- 
sands of  gold  and  silver."  And  brethren,  what  are  all  earthly 
treasures?  In  their  natures  they  are  perishable  and  transient — 
in  their  use,  they  can  only  procure  duration  and  sustenance  to 
the  body;  they  can  procure  no  true  peace  for  the  heart,  no  salva- 
tion for  the  soul.  The  word  of  God  is  true  riches,  is  a  rea/ trea- 
sure; and  this,  by  a  few  remarks,  we  will  attempt  to  show. 

I.  The  word  of  God  is  a  treasure  of  knowledge.  Were  we  not 
depraved  beings;  our  reason  alone  would  teach  us  the  eternal 
Godhead  of  Jehovah.  The  immensity  of  the  universe — the  pro- 
digious variety  of  objects  it  contains — the  admirable  order  in 
which  all  bodies  are  arranged— their  situations  and  movements — 
their  proportions,  influences,  and  harmony,  are  so  many  paths  of 
light  which  conduct  to  the  Lord  of  all.  When  reflecting  on  the 
moral  sense,  which  is  impressed  upon  the  heart,  by  which  men 
perceive  the  dilTerence  that  exists  between  riglu  and  wrong — 
when  we  think  of  our  irrepressible  desires  of  happiness,  and  the 
noble  faculties  of  the  soul;  it  w^ould  seem  that  from  these,  the  fact 
could  be  easily  inferred,  that  we  are  accountable  beings.  But  so 
impenetrable  is  the  darkness  that  obscures  the  light  of  nature, 
ihat  in  all  ages,  and  nations  of  the  world,  men  destitute  of  a  Di- 
vine revelation,  have  lived  without  hope  and  w^ithout  God  in  the 
world.  Philosophy  has  employed  its  researches  and  put  forth  all 
its  powers  only  to  discover  its  own  insufliciency — for  "the  world 
by  wisdom  knew  not  God."  It  is  only  in  the  bible  that  the  In- 
finite Jehovah  is  made  known  as  He  is,  in  the  unity  of  his  es- 
sence, and  triunity  of  personality.  Here  He  is  represented  as  a 
pure  spirit;  the  Creator  and  governor  of  the  world,  possessed  of 
infinite  wisdom,  holiness,  truth,  justice,  goodness  and  perfection. 
The  witness  and  judge  of  our  actions,  eternal,  immortal,  invisible, 
unchangeable  and  omnipresent.  And  all  the  attributes  of  His 
glorious  majesty,  softened  by  his  benevolence,  which  is  diflusing 
good  in  harmony  with  his  tender  mercies,  which  are  over  all  his 
worI<s;  which,  in  its  liberal  and  benignant  bestowmcnts,  embra- 
ces all  our  temporal  and  immortal  interests.     Yes!  the  Bible  re- 


110  THE    EXCELLEXCE    AXD    INFLUENCE    OP    THE    BIBLE. 

veals  to  us  a  God,  whose  very  nature  and  essence  is  Jove.  These 
characters  of  Deity,  whilst  they  commend  themselves  to  our 
reason,  kindle  glowing  afFections  in  our  hearts;  inspire  us  with 
confidence,  awaken  our  adoration  and  homage.  Who,  standing 
in  the  light  of  Divine  revelation,  does  not  exclaim,  "the  Lord 
reicTneth,  let  the  earth  rejoice;  let  the  multitude  of  the  isles  he 
glad  thereof." 

The  Bible  not  only  gives  us  a  correct  knowledge  of  God's 
character,  but  it  also  teaches  us  our  duty  towards  Him;  that  we 
are  to  love  Him  as  the  Lord  our  God,  with  the  suyjreme  and  most 
ardent  afiections  of  our  hearts.  That  we  are  to  manifest  this 
love  by  keeping  his  commandments;  by  aspiring  after  conformi- 
ty to  His  inimitable  perfections,  and  devoting  all  our  powers  to 
His  glory.  Li  our  prayers,  we  are  to  address  ourselves  to  Him 
as  our  Heavenly  Father,  through  Jesus  Christ;  and  with  reliance, 
hope,  and  joy,  to  trust  in  Him  as  our  chief  good  and  highest  end. 

And  as  it  respects  the  external  worship  of  God,  how  vastly  im- 
portant the  knowledge  we  derive  from  the  Bible.  Here  a  glo- 
rious plan  of  religious  worship  is  instituted,  founded  on  the  per- 
fections of  the  Divine  nature,  and  corresponding  with  the  neces- 
sities and  sinfulness  of  man.  As  God  is  a  pure  spirit.  He  is  to 
be  worshipped  in  spirit  and  in  truth.  No  pompous  rites — no 
heartless  and  unmeaning  ceremonies  are  enjoined  upon  us;  but 
the  forms  of  worship  prescribed  in  the  Bible  are  sublimely  simple. 

The  Bible  gives  us  knowledge  upon  other  subjects  vastly  im- 
portant for  us  to  know.  We  are  guilty  and  depraved  crea- 
tures: how  can  we  be  delivered  from  wickedness  and  punish- 
ishment,  and  be  restored  to  goodness  and  happiness?  God  is 
justly  displeased:— how  shall  He  be  reconciled?  Guilt  makes  us 
afraid  of  God— depravity  makes  us  averse  to  intercourse  with 
God.  How  shall  our  fear  be  removed,  and  our  guilty  sentiments 
be  changed?  Are  these  not  questions  of  vast  importance?  But 
here  reason  is  utterly  silent.  The  heathen  saw  the  difficul- 
ties presented  by  these  questions;  but  natural  religion  could  solve 
none  of  them,  and  was  unable  to  remove  one  of  the  difficulties 
they  all  present.  But  the  Bible  enters  fully  into  them  all,  and 
proposes  a  remedy  for  every  evil  we  feel  and  fear.     The  doc- 


THE    EXCELLENCE    AND    INTLLEXCE    OF    THE    KIBLE.  Ill 

trine  of  a  Mediator,  and  of  redemption  through  his  blood,  meets  our 
inquiries  on  every  page,  and  forms  the  substratum  of  the  plan  of 
salvation  revealed  in  the  living  word. 

Here  in  the  most  explicit  terms,  is  set  forth  the  expiatory  and 
vicarious  satisfaction  made  to  Divine  justice  by  Jesus  Christ. 
We  are  taught  that  He  died  for  our  sins,  to  take  them  away: 
that  He  was  a  propitiation  for  our  sins:  that  He  ransomed  his 
people  with  his  own  blood.  That  all  who  are  enlightened  and 
regenerated  by  the  spirit,  and  who  believe  in  the  Son  of  God, 
are  justified  in  his  name,  are  reconciled  to  God,  have  peace  in 
their  own  hearts,  and  are  heirs  of  immortal  glory. 

Again,  the  bible  lifts  the  veil  that  hides  the  world  to  come, 
and  teaches  us  our  immortal  destination.  The  wisest  and  best 
of  heathen  philosophers  wiiilst  they  fondly  wished  for  an  immor- 
tality beyond  the  grave,  never  arrived  at  any  certainty  on  liiat 
subject.  They  had  no  hope.  It  is  the  bible  that  reveals  a 
heaven  of  felicity  for  the  pious,  a  hell  of  misery  for  the  impious; 
that  holds  out  in  the  clearest  light  to  the  hopes  and  fears  of 
mankind  rewards  and  punishments  suited  to  their  characters, 
and  which  it  is  worthy  God  to  dispense.  This  life  is  repre- 
sented as  a  probationary  state;  divine  wrath  is  revealed  against 
all  ungodliness  and  unrighteousness  of  men,  and  the  means  of 
obtaining  mercy  are  clearly  displayed. 

2.  It  is  a  treasure  of  holiness.  Its  doctrines  are  pure,  its  pre- 
cepts are  holy,  and  their  transforming  and  sanctifying  effects 
upon  the  hearts  and  lives  of  men,  when  believed  and  obeyed, 
fully  prove  that  they  are  from  God. — "  The  law  of  the  Lord  is 
perfect,  converting  the  soul."  How  different  from  the  cold  and 
])owcrless  lesson,s  of  philosophy.  The  views  which  the  latter 
gives  of  human  duty  are  not  only  radically  defective  and  errone- 
ous, but  exhibited  in  a  manner  little  calculated  to  impress  the 
mind  or  affect  the  heart.  Indeed,  they  merely  refer  to  external 
conduct,  and  leave  the  passions  of  the  heart  without  any  re- 
straint. Different  from  every  other  religion,  the  bible  aims  its 
precepts  directly  at  the  heart.  It  forms  the  lives  of  men  by 
forming  their  dispositions.  It  does  not  even  tolerate  evil  thoughts 
— it  plucks  out  of  the  heart  every  root  of  bitterness,  and  against 


112  THE    EXCELLE.VCK    1\D    IXTLUE-VCE  OF  THE  EIBLK. 

principles  and  sins  which  the  world  approves  and  applauds  it 
denounces  the  thunders  of  Almighty  wrath.  The  bible  also  pre- 
scribes the  duties  of  men  to  one  another  in  all  circumstances 
and  relations  of  life.  It  evolves  a  system  of  moral  duties,  pure 
and  rational,  founded  on  justice  and  benevolence,  which  comes 
home  to  the  bosoms  of  men  of  all  ranks  and  of  every  order  of 
society.  It  teaches  us  to  do  good  to  all;  to  assist  them  in  their 
necessities,  sympathize  with  them  in  their  aflections  and  sor- 
rows, and  rejoice  in  their  prosperity.  And  hence  it  is,  that  just 
in  proportion  as  men  are  guided  and  taught  by  the  bible  do  they 
approximate  the  rectitude  of  the  primeval  state  of  our  race. 
Wherever  the  principles  of  the  bible  prevail  there  are  found 
better  systems  of  government,  more  equal  laws,  a  more  orderly 
and  peaceful  state  of  society,  and  more  domestic  happiness.  It 
is  the  bible  that  elevates  females  to  that  rank  which  God  de- 
signed them  to  occupy,  a  perfect  equality  with  man.  In  this 
equality  of  esteem  and  veneration,  they  polish  the  rough  traits 
and  soften  the  asperities  of  man's  coarser  nature,  and  both  em- 
bellish and  bless  society  by  the  influence  of  the  more  gentle  and 
amiable  sensibilities  of  their  hearts.  Look  over  all  lands  where 
there  are  no  bibles,  and  there  women  are  degraded,  treated  as 
slaves,  and  looked  upon  as  menials. 

Born  every  where  with  the  same  soft,  tender,  and  kind  affec 
tions,  woman  no  sooner  begins  to  bud  and  blossom  in  these  dark 
places  of  the  earth,  than  she  is  blighted  and  blasted  by  the  cold 
breath  of  cruelty  and  scorn.  She  is  not  nurtured  on  the  bosom 
of  parental  love;  on  her  desolate  heart  the  smile  of  connubial 
affection  never  sheds  a  cheering  ray,  she  never  feels  a  mo- 
ther's joy — she  is  forbidden  to  cherish  a  mother's  hopes— she  is 
cradled  on  the  cold  flinty  rocks  of  unkindncss  and  contempt, — 
she  lives  to  weep  out  a  life  of  woe,  and  when  she  comes  to  die, 
there  is  no  loving  bosom  to  pillow  the  sinking  head;  no  tender 
hand  to  wipe  the  death  sweat  from  her  clay  cold  .cheeks,  no 
tear  of  sorrow  falls  on  her  neglected  grave.  Need  we  then  be 
surprised  that  in  all  christian  lands  cidightened  females  should 
come  forth  with  so  much  ardor  and  animation  in  aid  of  bible 
societies,  misiuonary  societies,  and  all  other  holy  enterprises  of 


TUK    EXCELLENCE    AND    IXFLUEXCE    OF    THE    IHI'.LK.  113 

the  age?  No;  it  is  no  wonder  that  the  tender  synnpathies  of  the 
female  bosom  should  weep  and  sigh  over  the  wrongs,  miseries 
and  woes  of  so  many  millions  of  their  own  sex. 

Let  us  notice  the  motives  to  holiness  presented  by  the  bible. 
Here  the  Great  Eternal  comes  forth  as  our  Sovereign  Lord,  and 
urges  His  claims,  and  demands  obedience.  Here  he  shows  him- 
self our  kindest  benefactor  and  friend,  and  requires  that  we  be 
grateful  for  his  favors.  Here  eternal  love  appears  invested  with 
all  its  attractions  to  awaken  our  hne;  and  here  the  beseeching 
voice  of  a  God  of  mercy  falls  on  our  cars. 

Here  too  we  have  authentic  assurance  of  pardon  and  free 
forgiveness,  if  we  truly  repent  and  unfeignedly  believe,  and  obey 
the  holy  word  of  God. — Yes!  Divine  revelation  assuixs  us  that 
the  wrath  of  God  is  not  only  averted  from  men  ;  that  He  is  not 
only  reconciled,  but  also  that  he  is  a  God  in  Christ  reconciling 
the  world  to  himself.  The  gate  of  mercy  is  set  open  by  the 
blood  of  Jesus,  and  he  that  confesseth  and  forsaketh  his  sins  shall 
find  mercy. 

Another  motive  arlseth  from  the  divine  assistance  provided 
for  us  to  aid  in  the  practice  of  dut3^  We  are  not  left  to  our 
own  unassisted  powers ;  not  only  arc  the  heavens  open  to  re- 
ceive, but  the  Holy  Spirit  is  sent  to  help  our  infirmities,  to  en- 
lighten our  darkness,  to  assist  our  feeble  powers,  and  to  con- 
duct us  in  the  path  of  holiness  and  life.  In  a  word  every  emo- 
tion of  our  souls  is  addressed  by  motives'  the  most  forcible  and 
the  most  tender.  Heaven  with  its  glories  is  opened  to  encourage 
us  in  the  ways  of  holiness;  hell  with  its  horrors  to  deter  us  from 
sin. 

HI.  Again,  the  bible  is  a  treasure  of  consolation.  Under  all 
the  ills,  calamities,  and  afflictions  of  life,  we  are  taught  to  look 
to  that  God  who  is  the  friend  of  the  friendless,  a  present  helper 
in  every  time  of  trouble;  whose  providence  controls  all  events, 
and  who  causes  all  things  to  work  together  for  good  to  them 
who  love  Him.  In  all  our  spiritual  distresses  and  fears,  we  are 
taught  to  seek  the  teriching  and  consolations  of  the  heavenly 
comforter,  who  will  enable  us  to  bcai-  as  well  as  do  our  heavenly 
Father's  will.  And  how  cheering  the  belief  that  He  who  died 
15 


114  THE    EXCELLENCE    A\D    INFLUEXCE    OF    THE    BIBLE- 

for  our  sins,  is  our  mediator,  intercessor,  and  advocate  with 
God;  in  heaven  ever  j)resenting  our  prayers,  and  obtaining  a 
compassionate  regard  to  our  failings.  O  blessed  book,  that 
teaches  us  so  to  live  as  to  secure  the  favor  and  protection  of 
God  all  our  days,  and  strews  the  thorny  path  of  life  with  flowers; 
that  will  enlighten  before  us  the  gloomy  vale  of  death,  that  will 
strip  the  judgment  of  its  terrors,  and  obtain  for  us  a  blessed 
heaven! 

Brethren,  the  Warren  County  Bible  Society  has  for  its  object 
to  assist  in  sending  the  bible  into  the  destitute,  dark,  and  perish- 
ing nations  of  our  world;  and  as  an  humble  petitioner  for  your 
charities,  it  presents  itself  before  you  to-day;  and  it  is  hoped 
that  its  appeal  to  your  benevolence  will  not  be  in  vain.  A 
question  is  often  asked:  Why  are  there  so  many  evils  in  the 
world — why  is  it  that  God,  all  wise  and  good,  has  created  a  world 
in  which  there  are  so  many  sins  and  sufferings?  Let  us  not  with 
a  presumptuous  hand  attempt  to  lift  the  veil  that  covers  the 
deep  ways  of  God;  let  us  not  dare  to  say  to  God,  what  dost 
thou?  But  short  sighted  as  we  are,  we  can  clearly  see  that  the 
wants,  sins,  dangers  and  suflTerings  of  mankind  call  us  to  the 
discharge  of  duties  which  could  have  no  place,  but  in  such  a 
state  of  things.  Only  in  such  a  state  can  be  exercised  sym- 
pathy, compassion,  and  heaven-born  bcvevoknce.  Benevolence 
is  that  disposition  of  the  heart  that  leads  us  to  do  our  fellow  men 
all  the  good  in  our  power.  There  is  a  greater  stress  laid  on 
this  duty  than  any  other  enjoined  in  the  whole  bible.  This  is 
the  very  criterion  by  whicli  we  are  to  judge  who  are  the  disci- 
ples of  Jesus  Christ.  In  the  day  of  judgment  this  will  be  select- 
ed as  that  part  of  character  which  will  be  most  decisive  of  the 
whole  life.  Here  it  is  left  to  yourselves  to  choose  your  own  dis- 
tinctive character.  Would  you  choose  the  heart  of  the  sordid 
miser,  ever  relentless  to  the  cries  of  the  miserable  and  distress- 
ed— who  is  self-despised — whose  only  happiness  consists  in  a 
forgetfulness  of  what  he  is;  who  is  ever  amassing  riches,  and 
never  bestowing  them;  whose  soul  is  as  greedy  as  the  sea,  and 
as  barren  as  the  sands  upon  its  shore? 

Or  would  you  not  prefer  the  heart  of  tiic  generous  philanthro- 


THE    EXCEr.LEXCE    AN'D    INFLUENCE    OF    THE    EIBLE.  115 

pist,  over  whose  nohic  soul  the  love  of  doing  good  has  gauied 
full  dominion?  On  that  man's  heart  conscience  smiles  with  ap- 
probation— his  mind  is  conscious  of  its  own  dignity,  and  peace, 
like  the  mild  radiance  of  the  morning,  spreads  a  serene  and 
joyful  light  over  his  whole  heart.  The  benevolent  Christian  not 
only  enjoys  the  approbation  of  his  own  conscience,  and  the  hap- 
piness of  doing  good;  but  he  is  a  fellow-worker  together  with 
God,  and  his  character  is  a  bright  resemblance  to  that  of  our 
Blessed  Redeemer,  who,  infinitely  rich  himself,  in  all  good,  for 
our  sakes,  "became  pooj-,  that  we  through  his  poverty  might  be- 
come rich."  God  loves  and  blesses  those  whose  dispositions  and 
conduct  resemble  his  own.  Beyond  the  grave,  true  benevolence 
will  find  a  complete  reward.  Then  all  around  the  good  man 
will  be  the  wise  and  good.  They  will  joyfully  acknowledge  his 
worth,  and  hail  him  among  the  blessed  as  one  who  has  glorified 
his  God  on  earth,  and  done  good  to  his  fellow- men.  Let  us  then, 
brethren,  follow  the  guidance  of  "the  law  of  the  Lord's  mouth," 
--especially  when  it  enjoins  upon  us  to  "do  good  unto  all  men 
as  we  have  opportunity,"  and  in  the  end,  we  shall  find  in  our 
rich  and  eternal  experience,  that  that  law  is  better  unto  us  "than 
thousands  of  gold  and  silver." 


SERMON    XIV 


THE  GOSPEL  THE   l^ISDOiTI  OF  GOD. 


"Howheit  we  speak  wisdom  among  them  thai  are  perfect;  yet  not  the  wis' 
dom  of  this  world,  7]or  of  the  princes  of  this  world,  that  come  tonought; 
hut  we  speak  the  wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom, 
vihich  God  ordained  before  the  woi-ld  unto  our  glory." — 1  Corinthians 

II    CHAP.,  VI — TII  VERSES. 

At  Corinth,  ns  well  as  in  many  other  of  the  principal  cities  of 
ancient  Greece,  were  a  large  number  of  rhetoricians,  sophists, 
and  Jewish  doctors.  Wiiilst  some  of  these  orators  obtained  a 
well  merited  celebrity,  others  made  pretensions  to  the  art  by  silly 
attempts  to  flatter  the  car  with  beautiful  expressions,  bold  and 
lofty  figures,  and  harmonious  periods.  The  sophists  boasted  of 
their  superior  Isuowledge,  and  their  ability  to  decide  all  matters 
of  a  doul)tful  character;  but  to  conceal  their  ignorance,  they  em- 
ployed a  magnificent  obscurity  of  expression.  They  were,  how- 
ever, Verv  subtle  reasoners,  who  well  understood  the  dangerous 
art  of  giving  to  trulh  the  appcarnnce  of  falsehood;  and  of  paint- 
ing falsehood  in  tiie  colors  of  truth.  No  less  ostentatious,  no  less 
inflexibly  attached  to  absurd  prejudices,  the  Jewish  doctors  ur- 
f^ed  their  clnims  of  merit  before  the  credulous  multitude.  These 
pretenders  to  wisdom,  differing  one  from  another  in  sentiments 


the:  G0«^^:^  the  wi^boh  or  god.  117 

nnd  interests,  were  all  united  in  one  particular.  They  agreed  in 
opposing  any  new  doctrine  that  might  dimiiiisli  their  fame,  or 
lessen  the  number  of  their  partisans. 

After  Paul  had  preached  the  Gospel  at  Corinth,  and  founded 
in  that  city  a  flourishing  church,  he  left  for  Syria.  These  ora- 
tors, sophists,  and  rabbins,  seized  on  this  as  favorable  to  tlieir  de- 
signs of  suppressing  that  church.  To  efl'ect  their  purpose,  their 
attacks  were  aimed  at  its  founder.  Tlie  orators  spoke  of  his 
style  and  manner  of  preaching  as  being  most  contemptible;  as- 
serting that  in  his  preaching  a  single  trace  could  not  be  discov- 
ered of  that  copiousness  of  diction,  that  sublimity  of  thought,  that 
elegance  of  taste,  and  correctness  of  method,  so  essentially  ne- 
cessary to  those  who  would  instruct  others.  The  sophists  and 
rabbins  attacked  his  doctrines,  which  they  represented  as  a  mere 
tissue  of  fables  and  extravagancies.  To  the  Jews,  Christ  cruci- 
fied was  a  stumbling  block.     To  the  Greeks,  foolishness. 

But  what  method  did  the  Apostle  take  to  silence  these  cavil- 
ers,  and  confirm  the  Corinthian  Christians  in  the  faith?  He  free- 
ly admitted,  that  in  declaring  the  testimony  of  God,  he  did  not 
employ  excellency  of  speech  or  wisdom,  or  any  of  the  arts  of  a 
persuasive  eloquence.  He  would  not  build  upon  a  foundation  so 
fragile,  his  preaching  was  in  demonstration  of  the  Spirit,  that  their 
faith  might  stand  in  the  power  of  God.  He  willingly  yielded  to 
his  adversaries,  the  frivolous  claim  of  debating  in  words  and 
phrases  more  elegant  and  more  accordant  with  the  nice  rules  of 
criticism.  But  he  deni(.'d  that  there  was  even  a  shadow  of  com- 
parison between  his  doctrines  and  the  opinions  of  these  vain  pre- 
tenders to  wisdom  and  learning;  and  then  presents  our  text  as  a 
powerful  apology  for  this  ministry.  "We  speak  wisdom  among 
them  that  are  .perfect,  yet  not  the  wisdom  of  this  world,  nor  of  the 
princes  of  this  woi-ld,  that  cometh  to  nought;  but  we  speak  the 
wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom  which  God 
ordained  before  the  world  unto  our  glory."  In  our  text,  Paul 
places  the  dignity  and  excellence  of  the  Gospel,  in  contradis- 
tinction to  the  religious  systems  of  the  enemies  of  Christ.  Let  us 
now  follow  the  great  Apostle  of  the  Gentiles  though  it  be  at  a  very 


118  THE    GOSrEL    THE    WISDOM    OF    COD. 

humble  distance,  through  the  progress  of  his  kicid,  forcible,  and 
triumphant  demonstrations.     He  gives  four  grounds  of  solution: 

1st.  The  Gospel  in  its  origin. 

2d,  In  its  subVunity. 

3d.  In  its  duration. 

'1th.  In  its  olijc.ct. 

I.  As  in  all  sciences,  so  in  the  Gospel,  there  are  elementary 
principles,  which  the  apostle  calls,  the  first  principles  of  the  ora- 
cles of  God.  There  are  deep  doctrines  and  abstract  points,  un- 
derstood in  their  extent  and  beauty  only  by  those  who,  by  reason 
of  use,  have  their  senses  exercised  to  discern  both  good  and  evil: 
who  have  received  an  unction  from  the  Holy  One,  and  know  all 
things.  And  so  the  origin  of  the  Gospel  demonstrates  its  excel- 
lency. "It  is  not  the  wisdom  of  this  world,  nor  of  the  princes  of 
this  world,  but  the  wisdom  of  God." 

The  world  here  means,  all  the  men  who  lived  on  earth,  from 
the  creation  until  the  time  this  epistle  to  the  Corinthians  was 
written.  The  princes  of  this  world  mean,  either  those  who  held 
the  first  rank  amongst  men  by  authority,  as  kings,  governors,  and 
magistrates;  or  those,  who  by  their  genius  and  talents  possessed 
both  influence  and  authority  as  orators,  philosophers  and  doctors 
of  the  law. 

But  was  the  holy  and  heavcnlv  wisdom  of  the  Gospel  invented 
by  the  world?  AVhat!  a  world  sunk  in  darkness  and  corruption, 
who  changed  the  truth  of  God  into  a  lie!  a  world  filled  with  all 
unrighteousness,  haters  of  God,  despiteful:  such  a  world  invent  the 
gospel?  utterly  impossible! 

Nor  did  the  princes  of  the  woild  invent  it.  What  were  their 
theological  and  moral  ideas,  but  a  sombre  chaos  of  errors  and  ab- 
surdities? Did  not  the  Gospel  refute  and  confound  their  max- 
ims, and  sap  the  very  foundation  of  their  systems?  Its  light  ex- 
posed their  folly  and  ignorance,  its  strictness  alarmed  them,  its 
holiness  terrified  them,  and  wherever  they  saw  its  rays  beginning 
to  sparkle,  they  employed  every  effort  to  instantly  extinguish  it. 
The  policy  of  kings — the  pride  of  philosophers — the  bigotry  of 
sects,  and  the  love  of  sin,  were  all  combined — all  in  arms  against 
the  gospel.     Every  new  triumph  it  obtained,  was  to  them  a  ha- 


THE    GOSPEL    THE    WISDOM    OF    GOD.  119 

miliating  and  painful  defeat.  How  evident  that  this  wisdom  is 
not  of  the  princes  of  this  world. 

But  it  is  of  God.  To  confn-m  this  assertion,  the  Apostle  would 
adduce  many  recent  facts— many  still  existing.  He  could  cite 
books,  historical,  preceptive,  and  doctrinal;  the  difFcrent  parts  of 
which,  were  given  from  age  to  age,  to  a  people  separated  from 
all  other  nations,  and  he  could  appeal  to  the  rabbins  them- 
selves to  attest  the  divinity  of  the  sacred  writings.  He  could 
cite  the  prophecies  which  refer  to  Messiah,  and  show  their  exact 
fulfilment  in  the  ministry,  the  holy  life,  and  the  death  of  Jesus 
Christ.  He  could  adduce  his  resurrection,  the  cflusion  of  the 
Holy  Ghost  upon  his  Apostles,  the  supernatural  gifts  with  which 
they  were  endowed,  the  extent  of  their  knowledge,  the  miracles 
they  wrought  in  the  name  of  Jesus  of  Nazareth,  the  rapid  spread 
of  the  gospel,  the  nations  which  had  already  received  the  law. 
Paul  could  appeal  to  common  sense  to  decide  whether  all  this 
could  be  attributed  to  any  human  cause.  It  could  not  be  attri- 
buted to  the  education  or  talents  of  the  Apostles — for  they  were 
earthen  vessels,  weak  things  of  the  world,  chosen  to  confound 
the  things  that  are  mighty.  To  all  these  proofs  of  the  divinity 
of  the  gospel,  Paul  might  have  added  another.  He  might  have 
said,  I  was  once  an  inveterate  enemy  of  Jesus  Christ,  a  cruel 
persecutor  of  the  wisdom  I  now  preach.  Once  with  bitter  zeal 
and  relentless  fury,  [  desolated  that  church  for  which  I  am  now 
willing  to  shed  the  last  drop  of  my  blood.  Once  1  was  a  blas- 
phemer; now  I  am  an  Apostle,  an  ambassador  of  Christ.  But  I 
was  a  stranger  to  this  heavenly  wisdom,  until  heavenly  light 
shone  upon  my  soul,  and  the  spirit  regenerated  my  heart. 
Brethren,  where  can  we  discern  the  right  hand  of  the  Lord, 
that  does  marvellous  things,  if  not  in  the  holy  system  of  the  Gos- 
pel, and  its  propagation  in  the  world? 

n.  A  second  proof  of  the  excellency  of  the  gospel  is  its  subli- 
mitij.  It  is  loisclom.  It  is  wisdom  among  them  that  are  perfect 
It  is  wisdom  in  a  mystery.  Let  us  very  briefly  examine  these 
three  ideas.  It  is  wisdom — its  principles  are  incontcstiblc — its 
consequences  infaUible  and  fruitful — its  light  cheering — its  mo- 
tives animating  and  convincing — its  succors  efficacious — its  pro- 


120  THE    GOSPEL    THE    WISDOM    OF    GOD. 

mises  magnificent — its  threatenings  terrible.  It  is  a  system  com- 
plete and  coherent  in  all  its  parts.  One  truth  flows  fron:i  an- 
other, and  serves  as  a  basis  for  others  that  follow;  its  doctrines 
and  precepts  give  each  other  the  hand,  and  its  duties  are  closely 
connected  with  both.  The  whole  forms  a  beautiful  system,  of 
which  Jesus  Christ  is  the  centre  and  foundation.  Place  by  the 
side  of  this  gospel,  tliis  heavenly  wisdom,  the  dogmas — the  reli- 
gious and  moral  principles  of  its  adversaries.  What  a  contrast! 
How  gross  their  errors  respecting  the  nature  of  God!  what  im- 
perfections did  they  attribute  to  him!  what  paradoxes  in  their 
worship!  what  turpitude  in  their  mysteries!  what  barbarity 
in  the  sacrifices  they  oflered!  Well  might  the  Apostle  offer  the 
triumphant  challenge  "Where  is  the  wise?  where  is  the  scribe? 
where  is  the  disputer  of  this  world?  Let  him  come  forward  and 
display  the  treasures  of  his  erudition.  "But  has  not  God  made 
foolish  the  wisdom  of  this  world?"  The  sphere  of  human  know- 
ledge is  very  narrow;  its  progress  if  left  to  itself  is  slow  and  un- 
certain— it  is  exhausted  at  its  first  step,  and  lost  in  a  dark  night. 
For  three  thousand  years  human  wisdom  employed  all  its  powers 
without  reaching  one  fundamental  moral  principle.  The  first 
principles  of  man's  duty  were  still  in  dispute,  and  we  have 
counted  more  than  two  hundred  conflicting  opinions  respecting 
what  constitutes  true  happiness.  It  belongs  to  the  true  believer, 
holding  the  sacred  thread  of  the  gospel  in  his  hand,  to  proceed 
through  the  labyrinth  of  these  contradictions.  He  walks  in  the 
path  of  light,  enters  the  sanctuary  of  God,  and  beholds  the  un- 
veiled counsels  of  the  Eternal.  The  gospel  is  wisdom,  properly 
so  called,  and  it  is  wisdom  among  the  perfect. 

This  expression  appears  to  be  derived  from  paganism;  they 
styled  those  perfect,  who,  having  been  initiated  into  the  lesser 
mysteries,  being  purified,  and  having  offered  the  prescribed  sac- 
rifices were  admitted  to  the  greater  mysteries.  The  perfect  in 
the  sense  of  the  gospel,  are  those  to  whom  it  is  given,  by  Jesus 
Christ,  to  be  enriched  in  all  knowledge.  Their  knowledge,  it  is 
true,  is  very  defective;  not  merely  because  the  gospel  is  an  in- 
finite plan,  but  because  here  we  know  but  a  part,  and  see  through 
a  glass  darkly;  }ct  they  are  perfect  when  compared  with  new 


TIlS    OOSI'Er.    TIIK.  WBDOM.  OK    COD.  1-1^ 

converts,  whh  babes  in  Christ,  who  need  to  be  nourished  with 
the  milk  of  the  word.  The  perfect  require  strong  food.  They 
can  comprehend  the  foundation,  the  object,  the  connexion,  the 
extent  and  the  motives  of  the  achiiirable  economy  of  faith.  To 
them  it  is  the  most  subHme  wisdom;  they  can  judge  ol  its  excel- 
lence. In  all  arts  and  sciences,  who  would  you  select  as  tho 
judges  of  your  researches  but  persons  well  versed  in  these  sub- 
jects? Ask,  then,  the  enlightened  believer:  he  will  give  you  a 
reason  for  his  hope;  he  will  express  to  you  the  most  rational 
opinions  of  man's  primitive  dignity — the  cause  and  the  remedy 
of  his  degradation;  he  will  tell  you  it  is  eternal  life  "to  know 
the  only  true  God,  and  Jesus  Christ  whom  he  hath  sent,"  and 
the  testimony  he  gives  you  is  the  testimony  of  h.is  /icart. 

Another  trait  of  its  sublimity  is  that  it  is  wisdom  in  a  mys- 
tery. Before  the  revelation  of  the  gospel,  the  greater  part  of 
its  doctrines,  the  most  magnilicent  of  its  promises,  were  impene- 
trable mysteries — things  which  eye  had  not  seen,  ear  had  not 
heard,  and  the  heart  of  man  had  not  conceived;  nothing  had 
been  discovered  or  known  of  the  admirable  way  of  salvation. 
But  since  the  day  spring  from  on  high  hath  visited  us,  all  its 
points  are  placed  in  a  pure  and  transparent  light.  A  God  wdio 
is  a  pure  spirit,  the  creator  and  governor  of  the  world,  possessed 
of  infinite  wisdom,  holiness,  trutli,  justice  anri  goodness;  the 
witness  and  judge  of  our  actions;  eternal,  invisible,  unchange- 
able, and  omnipresent;  a  God,  the  glory  of  whose  majesty  is 
softened  by  a  benevolence,  liberal  and  unwearied  in  dill'using 
good  through  all  his  works;  a  God  whose  nature  is  /ore,  and 
who  has  so  loved  our  race,  as  to  give  his  son  to  redeem  us  from 
sin,  to  procure  for  ns  a  heavenly  kingdom,  in  which  there  arc 
already  prepared  thrones  of  glory  for  all  who  believe  in  him. 
These  truths,  and  many  others,  with  which  we  all  ought  to  be 
familiar,  demonstrate  themselves,  and  he  who  refuses  to  believe 
them,  voluntarily  closes  his  eyes  against  the  light. 

Yet  still  there  are  astonishingly  profound  mysteries  in  tlie  Gos- 
pel,    ^e  know  ihcfacls,  but  hoir  tlicy  arc,  we  know  not.     W'e 
know  for  example,  that  the  only  begotten  of  the  Father  became 
flesh;  but  /lou-  tlie  Divine  nature  became  so  closely,  and  specially 
16 


122  THE    GOSPEL    THE    WISDOM    OF   GOD. 

united  with  human  nature,  we  know  not.  We  know  that  the 
dead  will  be  raised;  but  what  glorified,  spiritual,  immortal  bodies 
are,  wc  know  not.  We  know  there  is  a  hell;  but  what  is  the 
nature  of  the  torments  endured  by  the  incorrigible  victims,  we 
do  not  know.  We  know  there  is  a  heaven;  but  in  what  the  fe- 
licity of  the  blessed  consists,  we  do  not  know.  A  man  in  Christ 
who  was  transported  into  the  third  heaven,  and  who  came  back 
to  earth,  kept  a  profound  silence  respecting  the  objects  he  saw 
and  heard;  and  to  repress  forever  a  vain  curiosity,  he  says,  they 
are  "unspeakable,"  such  as  are  impossible  for  man  to  utter. 
And  there  are  many  other  things  which  may  be  added  to  these. 
Articles  of  certainty,  coming  from  the  lips  of  God,  luminous  on 
one  side,  obscure  on  the  other:  not  fully  explained  for  two  rea- 
sons:— 1st.  Such  a  disclosure  is  not  necessary  to  our  salvation. 
2nd.  Our  powers  cannot  comprehend  them*  In  many  respects 
the  Gospel  is  wisdom  in  a  mystery;  but  its  shadows,  veils,  and 
mysteries,  establish  its  sublimity  and  excellence. 

When  a  learned  philosopher  contemplates  his  own  nature,  he 
discovers  marvellous  phenomena:  a  spiritual  soul  united  to  a  ma- 
terial body.  The  thoughts  of  this  soul  producing  infallibly  cer- 
tain movements  of  the  body;  and  these  movements,  with  the  same 
certainty,  awakening  thoughts  in  the  soul.  His  understanding 
is  a  faithful  mirror  in  which  he  sees  a  thousand  objects  visible, 
intellectual,  present  and  absent.  On  his  memory  are  engraven 
images  without  number.  These  facts  he  fully  knows;  but  it  is 
in  vain  he  seeks  to  know  how  these  things  are.  No  man  has  ever 
discovered  the  hidden  link  which  unites  two  substances  so  dis- 
similar. Who  has  detected  the  mechanism  of  their  operations? 
Who  knows  the  origin  of  his  own  ideas;  or  can  tell  where  reside 
those  faithful  and  multiplied  portraits  which  enrich  his  memory, 
and  which  by  turns  show  and  hide  themselves,  with  almost  in- 
credible rapidity?  Yes,  in  nature,  as  in  revelation,  there  are  mys- 
teries we  cannot  fathom.  The  sublimity  and  incomprehensibili- 
ty of  certain  Gospel  articles,  so  far  from  turning  its  origin  and 
excellence  into  a  problem,  incontestibly  prove  its  truth;  for  it 
contains  wisdom  which  the  eternal  mind  only  could  conceive;  a 
knowledge  of  which  God  only  can  impart.    An  ancient  father  of 


THE    GOSrRL    THE    WISDOM    OF    COD.  123 

the  churcli,  exclaimed,  "O  great  God!  I  know  not  what  thou  art 
in  thyself— {o):  this  belongs  to  thee  alone;  but  !  know  what  thou 
art  to  me,  and  yet  not  without  thee— for  it  is  thy  Hyht  that  en- 
lightens me.  The  abyss  of  thy  adorable  perfections  and  coun- 
sels, I  desire  not  to  penetrate,  but  sa_v  io  my  heart,  thou  art  my 
salvation;  hide  not  thy  face  from  me!" 

III.  The  next  excellency  of  the  Gospel,  is  its  duration.     We 
know  that  this  characteristic  is  but  an  equivocal  proof  of  the  truth 
of  a  doctrine.     In  the  first  ages  of  the  church,  the  defenders  of 
paganism,  cited  in  support  thereof,  the  antiquity  of  their  polythe- 
ism and  the  worship  they  rendered  their  gods.     But  we  know 
that  no  length  of  time  can  render  that  false,  which  is  true;  nor 
true  that  which  is  false.     But  our  text  speaks  of  an  eternal  dura- 
tion; God  ordained  the  Gospel  before  the  world.     What  an  inter- 
esting contrast  with  the  wisdom  of  the  world  that  cometh  to 
nought!    Just  as  along  the  verge  of  the  horizon  the  light  clouds 
rapidly  appear  and  disappear,  seeming  to  sport  in  the  wind,  but 
the  sun  arising  absorbs  them  in  his  rays,  and  shines  with  increa- 
sing splendor  through  the  immensity  of  space;  so  all  the  foolish 
and  absurd  theories  which  have  been  invented  on  the  subject  of 
religion,  have  for  a  time  occupied  the  minds  of  men,  and  then  sunk 
into  oblivion;  whilst  religion — the  wisdom  of  God,  aKvays  uniform, 
has  not  ceased  to  shed  its  vivifying  light.     Christ  is  the  sameyos- 
terday,  to-da}^,  and  forever. 

What  has  become  of  tlie  many  systems  of  religion  and  morals 
taught  in  the  famed  schools  of  Greece  and  other  nations?  What 
has  become  of  the  traditions  and  oral  law  of  the  Jewish  rabbins' 
which  they  regarded  as  the  very  quintessence  of  human  wisdom? 
They  have  all  come  to  nought.  But  the  wisdom  which  is  from 
above,  subject  to  no  vicissitude,  survives  them  all. 

There  were  no  heavens,  no  earth,  no  seas — and  already  the 
inclTable  plan  of  redemption  by  Jesus  Christ,  v/as  ordained  in  the 
council  of  Divine  mercy.  The  clay  animated  by  the  spirit  of  the 
Eternal,  had  not  yet  breathed — the  human  race  did  not  yet  ex- 
ist, when  the  balm  was-prcpared  to  heal  our  mortal  wounds,  and 
the  blood  of  Jesus  was  appointed  to  speak  better  things  than  the 
blood  of  Abel.     These  heavens,  this  earth,  the  princes  of  this 


lO.t  TMK    C;OSPEI.    THK    WI'lOOM    OF    iiOV. 

AvorKl  shall  be  no  more;  and  yd  Jesus  Christ  shall  still  reign,  and 
His  Gospel  shall  still  be  the  asylum— the  consolation — the  great 
salvation  of  God's  elect.  We  preach  the  n-isdom  ordained  before 
the  vorld. 

IV.  The  last  demonstration  of  the  excellence  of  the  Gospel 
is,  that  it  is  ordained  unto  our  glory.  And  what  is  glory?  In  the 
estimation  of  the  world,  to  be  extolled  and  admired  by  our  fel- 
low-men is  glory.  The  hero,  whose  presence  inspires  trans- 
ports and  acclamations  of  joy,  whose  mighty  achievements  are 
proudly  inscribed  on  pillars  of  marble  or  of  brass,  has,  in  the 
opiinon  of  the  world,  reached  the  summit  of  glory.  The  philo- 
sopher will  tell  us,  that  it  is  our  glory  to  live  agreeably  to  na- 
ture, to  cherish  nobleness  of  sentiment,  and  dignity  of  conduct; 
not  only  to  be  esteemed  by  others,  but  to  be  really  worthy  of  it. 
This  idea  is  truly  more  just  than  the  former;  but  it  belongs  to 
Gospel  wisdom  to  cast  all  other  glory  into  the  shade.  It  is  our 
real  and  solid  glory  to  know  the  Lord  Jesus  Christ,  and  to  be  the 
blessed  objects  of  his  love — it  is  our  glory  to  obey  that  sovereign 
by  whom  kings  reign,  and  princes  decree  justice— it  is  our  glory 
to  triumph  in  our  Saviour's  cross,  our  faith,  hope,  love,  joy, 
meekness,  gentleness,  humility;  in  a  word,  our  salvation  is  our 
glory.  The  word  glory  signifies  that  which  is  shining,  splendid^ 
magnificejil.  In  this  life,  the  Christian's  glory  only  begins  to 
sparkle — many  im[)erfections  obscure  it;  but,  in  the  bright  day 
of  heaven's  blessedness,  it  will  shine  in  cloudless  splendor — when 
before  the  assembled  universe,  the  Judge  of  all  will  say  to  us^ 
Come  ye  blessed  of  my  Father,  enter  into  my  kingdom — when 
lie  will  set  us  down  on  the  majestic  thrones  already  prepared 
for  us — when  He  will  invest  us  with  the  white  robes,  and  put 
the  crowns  of  immortality  on  our  heads,  then  our  glory  will 
bla/e  forth  in  all  its  splendor. 

IMPROVEMENT. 

The  divine  origin  of  the  Gosj)el  ought  to  teach  us  to  what 
authority  we  must  refer  in  all  matters  of  faith.  God  speaks; 
let  us  hear  and  obey.  The  sublimity  of  the  (lospcl  teaches  us, 
that  to  perceive  its  beauty  and   harmony,  we  must  be  perfect. 


THE  (iOsi'EL  TiiF.  WISDOM  OF  f;on.  125 

Lot  us  then  never  cease  to  draw  from  this  treasure,  to  eultivate 
this  fertile  tield,  to  search  for  the  pearl  of  ij[reat  price;  let  us 
study  this  wisdom  that  we  may  hecoriie  wiser  than  the  ancients, 
and  know  more  than  our  teachers. 

Let  the  mysteries  of  this  wisdom  elevate  our  minds  to  its  Divine 
Author,  the  only  sonree  of  true  wisdom.  I  have;  represented,  in 
my  own  mind,  our  situation  in  this  world  to  that  of  a  multitude 
of  beings  scattered  over  a  pleasant  and  lovely  vale — this  vale 
so  fertile  as  to  supply  all  their  real  wants — its  objects  so  varied 
as  to  ailijrd  utility  and  pleasure,  and  so  enlip;htened  as  to  enable 
them  to  discern  one  object  from  another;  but  chains  of  impas- 
sible mountains,  covered  with  thick  clouds,  and  immense  abysses, 
deep  and  dark,  surrounded  every  part  of  this  verdant  and  lovely 
vale.  The  sovereign  who  placed  them  here,  said  to  them,  one 
day,  I  will  make  these  mountains  plaii'.s,  I  will  1111  up  these 
abysses,  I  will  dissipate  these  clouds;  but  it  depends  on  viy  iidll 
ivJien  this  shall  be  done.  In  the  mean  time,  enjoy,  with  thank- 
fulness, the  favors  I  bestow;  but  respect  these  barriers;  wo  shall 
be  on  him  who  shall  attempt  to  get  beyond  them,  for  he  shall 
lose  every  trace  of  light,  and  become  the  victim  of  his  own  te- 
merity and  pride.  O!  brethren,  let  us  bless  God  for  the  light 
He  has  afforded  us — let  us  not  vainly  attempt  to  go  beyond  the 
limits  He  has  prescribed  to  us. 

The  eiermtij  of  the  Gospel  proves  the  vanity  and  criminality 
of  all  the  assaults  made  upon  it  by  infidels,  heretics,  and  all  its 
enemies.  The  rock  of  ages  rests  upon  a  firm  foundation.  As  the 
raging  billows  of  the  ocean  dash  in  vain  upon  the  firm  and  move- 
less rock,  and  are  rolled  back  scattered  and  foaming  amidst  the 
dark  waters  around,  so  every  assault  u])on  the  Gospel  has  been 
broken,  confuted,  and  hurled  back  into  its  native  darkness. 

Let  the  object  of  the  Gospel  fill  our  hearts  with  joy.  O  let  us 
often  fix  our  wishful  eyes  on  heaven;  there  our  (Jod,  our  Saviour 
reigns — there  is  our  country,  our  home,  our  resting-  place,  and 
immortal  glory!  Soon  the  dream  of  life  shall  end,  ai.il  awaking 
in  the  effulgence  of  uncreated  light,  we  shall  see  Immanuel.  O! 
we  shall  be  transported  with  jn\-!  absorbed  in  love!  we  shall 
shine  in  glorv!  ! 


]2(>  THE    GOSPEL    THE    WISDOM    OF    GOD. 

Dear  brethren  in  the  ministry,  we  are  called  to  preach  this 
heavenly  wisdom.  O  let  us  never  attempt  to  decorate  it  with 
the  tinsel  and  garniture  of  external  ornaments,  with  mere  ele- 
gance of  style,  and  the  embellishments  of  oratory;  let  us  not 
preach  it  in  the  words  of  man's  wisdom;  let  us  study  profoundly 
its  divine  truths.  O  let  us  have  our  minds  deeply  imbued  with 
this  heavenly  wisdom,  and  our  hearts  deeply  aflectcd  by  its  holy 
doctrine,  that  we  may  pour  its  saving  light  upon  the  minds,  and 
bring  its  motives  to  bear  with  overpowering  force  on  the  con- 
sciences and  hearts  of  our  fellow-men. 

And  you,  brethren,  wliose  hearts  are  inflamed  with  its  glori- 
ous hopes,  ye  children  of  the  Most  High,  O  pray  for  us;  that 
filled  with  grace,  we  may  never  preach  ourselves,  but  study  to 
show  ourselves  approved  unto  God,  and  by  manifestation  of  the 
truth  commending  ourselves  to  every  man's  conscience  in  the 
sight  of  God;  and  may  you  ever  listen  to  the  preaching  of  this 
divine  wisdom  with  the  docility,  reverence,  and  compunction  of 
heart  it  so  justly  claims. 


SERMON  XV. 


CHRIST'S  SHEEP  OBEY  CHRIST'S  TOICE, 


*^My  sheep  hear  my  voice,  and  Ihioio  them,  and  they  follow  ?«e."-~JoiJN 

X    CIIAP.,    XXVII  VERSE. 

We  cannot  read  without  emotion  the  different  metaphors, 
which  our  Saviour  employs  in  the  Gospel,  to  describe  His  love 
and  favors,  and  our  duties  and  hopes.  At  one  time  he  calls  him- 
self the  true  vine  and  us  the  branches,  which  the  heavenly  vine 
dresser  cultivates  with  the  greatest  care.  Branches  which  de- 
rive sap,  nourishment  and  life,  and  bear  fruit  by  abiding  in  him. 
At  another  time,  He  compares  himself  to  the  father  of  a  family, 
whose  cldldren  we  are.  A  father  who  is  pleased  to  environ  and 
crown  us  with  his  favors — and  child<-en  whose  glory  and  felicity 
consist  in  honoring,  serving,  and  loving  this  lender  parent.  And 
very  frequently  does  He  call  himself  the  shepherd^  and  we  the 
sheep.  He  is  the  chief  shepherd: — the  good  shepherd  who  has 
given  his  life  for  the  sheep.  And  in  our  text,  under  this  very- 
beautiful  and  consoling  image,  He  describes  his  true  disciples: — • 
"My  sheep  hear  my  voice  and  follow  me." 

By  the  voice  of  Christ,  in  the  passage  before  us,  we  under- 
stand his  doctrine,  his  exlernal  voice,  the  sensible  tneans  he  has 


128  Christ's  siiekp  or,KDiE:fT  to  chmst^s  vojce. 

employed  to  call  men  into  his  fold.  Viewing  our  subject  in  this 
light,  we  would  first  observe,  that  his  sheep  hear  his  voice  in 
the  Scriptures,  of  which  he  is  himself  at  once  the  author  and  the 
subject.  Why  did  God,  according  to  his  good  pleasure,  remove 
from  the  minds  of  his  prophets,  a  part  of  that  dark  veil  that 
hides  futurity  from  mortals?  why  did  he  inspire  them?  why  did 
he  dictate  to  them  his  oracles?  why  did  they  predict  the  times 
and  places  of  their  accomplishment?  why  did  Jehovah  deposite 
in  the  hands  of  his  messengers  the  seal  of  his  revealed  truth? 
why  did  he  impart  to  them  a  power^  which  not  only  astonished 
themselves,  but  the  world?  All  this  was  done  that  they  might 
announce  to  the  world  His  divine  will,  and  ultimately  prepare 
it  for  the  consummation  of  His  eternal  purposes  of  mercy  and 
love.  Why  have  all  the  striking  characteristics  of  the  anoint- 
ed of  the  Lord  been  written  with  so  much  care  in  sacred  books? 
why  was  there  given  so  detailed  an  account  o[h]s  family,  o(  his 
birth,  his  ministry,  his  death,  his  resurrection?  These  are  writ- 
ten that  we  might  believe  that  Jesus  is  the  Christ,  and  that  be. 
lieving,  we  might  have  life  through  his  name.  These  are  the 
luminous  and  convincing  proofs  th.at  testify  the  divine  mission 
of  our  Lord  and  Saviour.  This  is  the  voice  we  must  hear.  Our 
first  duty  is  to  subscribe  these  truths,  and  yield  to  the  authority 
and  veracity  of  God  speaking  to  us  in  his  word. 

This  the  sheep  of  Christ  do.  They  perceive  that  He  is  the 
source  and  the  substance  of  the  light  of  the  bible;  what  is  pre- 
dicted of  them  in  the  Old  Testament  they  behold  fulfilled  in  the 
New — the  types  and  symbols  of  Moses  bearing  witness  that  Je- 
sus Christ  is  the  same  yesterday,  to-day,  and  for  ever.  The 
bible  is  the  hand  of  divine  mercy,  removing  the  veils  from  tho 
eternal  throne,  that  we  may  behold  the  slain  Lamb  in  the  midst 
of  it.  'JMic  bible  is  the  voice  of  the  Redeeming  God  calling  his 
people  to  crowns  and  mansions  of  glory,  to  an  eternity  filled 
with  cxtatic  joys,  and  glowing  with  immortal  splendors.  0! 
how  Christ's  sheep  prize  and  love  the  bible!  with  what  grati. 
tude,  transport  and  elevation  of  soul  do  they  read  and  meditate 
upon  the  redeeming  purposes,  the  plans  of  mercy,  the  covenants 
of  grace,  the  boundless,  bleeding,  dying  love  which  enrich  and 


Christ's  sheep  obedient  to  Christ's  voice.  129 

irradiate  the  holy  pages  of  divine  revelation.  These  they  hear  as 
the  shepherd's  voice. 

2.  Observation.  Christ's  sheep  hear  his  voice  from  the  lips  of 
his  ministers.  Under  the  ancient  economy,  the  Lord  had  his 
prophets,  who  were  charged  by  Him  to  instruct  his  people,  to 
teach  them  the  excellency  and  desirableness  of  holiness,  and  the 
horrors  of  vice.  That  the  voice  of  his  prophets  might  really 
take  the  place  of  his  own,  to  them  He  said,  hear  the  word  at 
my  mout/i,  and  give  them  warning  fro?)i  me. 

And  after  our  Saviour  had  consecrated  every  instant  of  his 
ministry  to  the  instruction  of  His  infant  church,  and  was  about 
to  withdraw  his  visible  presence;  in  order  that  his  voice  might 
be  still  heard  in  the  midst  of  it,  to  his  disciples  he  said,  "Go  and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you,  and  lo!  I  am  always 
with  you,  even  to  the  end  of  the  world."  This  was  the  same  as 
if  He  had  said,  "I  appoint  you  to  continue  the  work  of  the  Gos- 
pel, to  raise  up  those  who  shall  worship  me  in  spirit  and  in 
truth,  and,  by  the  laying  on  of  the  hands  of  the  Presbytery,  to 
set  apart  faithful  men,  whom  I  shall  send  from  age  to  age,  even 
to  the  end  of  time,  as  servants  after  my  own  heart,  to  feed  my 
sheep."  Thus  ministers  are  fellow-workers  together  with  God; 
to  them  is  given  the  ministry  of  reconciliation;  they  are  ambas- 
sadors for  Clirist;  their  preaching  is  Christ's  voice,  and  His  sheep 
hear  it. 

1.  As  a  voice  of  inslnictiov.  Very  frequently  God's  people 
are  embarrassed,  and  in  doubt  respecting  many  points  of  doc- 
trine and  of  duty.  Errors  disguise  themselves  under  a  thousand 
forms.  Often  when  darkness  overspreads  his  mind,  the  Chris- 
tian exclaims,  "O  that  my  ways  were  directed  to  keep  thy 
statutes!"  Often  he  feels  the  pressing  need  of  hearing  the  voice 
of  the  Shepherd  declaring  His  supreme  will,  and  the  way  of 
duty.  And  how  precious  are  those  seasons,  when  in  the  sanc- 
tuary God's  people  lift  their  hearts  and  say,  "speak  Lord,  for 
thy  servants  hear."  They  know  that  the  priest's  lips  should 
keep  knowledge,  that  they  arc  to  seek  the  law  at  his  mouth; 
17 


130  Cll-^.ISr's   SHET   OEEDIENT    10    CHR'ST'c    VOICE. 

for  he  is  the  messenger  of  the  Lord  of  Hosts;  they  know  that  it 
is  for  their  sakes  ministers  study,  pray,  and  search  the  scrip- 
tures; and  those  are  happy  moments,  when  in  the  house  of  God, 
they  gather  the  fruits  of  their  arduous,  diligent,  and  faithful 
studies.  Are  they  themselves  learned  and  mighty  in  the  scrip- 
tures? still  they  delight  to  hear  the  blessed  truths  repeated, 
which  they  never  can  learn  too  well;  "as  new-born  babes  they 
desire  the  sincere  milk  of  the  word,  that  they  may  grow  there- 
by." 

2,  Again,  they  hear  His  voice  in  the  Gospel  as  a  voice  of  cor- 
rection. When  we  consider  our  weakness  and  corruption,  the 
snares  and  temptations  of  the  world;  what  need  have  we  to  be 
often  reproved  for  our  failures  and  errors.  But  where  shall  we 
find  this  great  advantage?  Shall  we  receive  it  from  our  friends? 
No!  too  often  will  they  remain  silent:  a  false  indulgence,  respect, 
iear  of  offending,  and  other  unworthy  motives,  will  prevent  them 
from  reproving  us.  Shall  we  find  faithful  reprovers  in  ourselves? 
No!  self  love  will  not  only  hide  our  faults,  but  often  erect  them 
into  virtues;  and  instead  of  teaching  us  humility,  and  watchful- 
ness, move  us,  in  the  pride  of  our  hearts,  to  thank  God  we  are 
not  like  other  men.  Will  the  world  perform  the  office  of  a  faith- 
ful reprover?  Will  it  say  to  David,  "thou  art  the  man?"  Will  its 
faithful  voice  cause  Felix  to  tremble  in  the  midst  of  his  pleasures? 
No,  brethren!  to  follow  the  maxims  and  counsels  of  the  world,  is 
to  walk  in  the  road  to  ruin  and  to  death. 

It  is  in  the  pulpit  truth  lifts  her  voice  freely  and  fearlessly. — 
There,  with  that  dignity  and  authority  with  which  truth  invests 
herself,  she  addresses  the  learned  and  the  ignorant — the  rich  and 
the  poor.  Here  the  sins  of  men  and  their  consequences,  are  faith- 
fully exhibited;  and  from  the  sacred  desk,  a  light  shines  which 
pierces  the  thick  clouds  under  which  ^iniquity  often  lies  conceal- 
ed. In  a  word,  here  sinners  of  every  description  are  cited  be- 
fore the  tribunal  of  the  eternal  law,  and  their  own  consciences, 
and  the  sword  of  the  spirit  pierce  to  the  centre  of  the  soul;  and 
these  warnings  are  every  way  calcalated  to  do  good,  for  they 
are  dictated  by  the  most  active  charity,  the  kindest  good  will,  and 
the  purest  zeal  for  the  highest  interests  of  those  who  arc  address- 


Christ's  shsep  obedient  to  Christ's  voice.  151 

cd.  Christ's  slieep  hear  these  warnings,  forgetting  the  man  they 
fee,  and  listcnim:;  to  the  voice  of  God  they  do  not  see.  They  Hs- 
ten  to  apply  with  a  sincere  heart,  all  that  is  spoken  in  relation  to 
their  own  case. 

o.  Again,  the  sheep  of  Christ  hear  His  voice  in  the  Gospel  as 
a  voice  o( grace  and  scmciification.  It  is  well  known  that  a  pub- 
lic address  on  any  important  subject,  judiciously  arranged,  and 
properly  delivered,  to  a  numerous  audience,  makes  a  deep  im- 
pression. The  solemn  attention  of  the  assembly,  the  earnestness 
of  the  speaker,  the  overpowering  sympathies  he  awakens  -all 
concur  to  produce  efFect;  and  hence  vehement  and  enlightened 
orators,  seldom  fail  to  carry  away  the  hearts  and  sulTrages  of 
their  hearers,  on  the  torrent  of  their  eloquence.  It  is  related  of 
an  Athenian  youth,  who  had  sunk  himself  deep  in  the  vice  of 
dissipation,  that  in  the  midst  of  a  revel,  he  one  day  was  passing 
the  school  of  Zenocrates;  he  was  intoxicated  with  wine,  perfu- 
med with  costly  incense,  and  had  a  crown  of  flowers  on  his  head. 
He  entered  the  school  not  to  hear,  but  to  insult.  The  rhetori- 
cian, without  being  at  all  disconcerted,  adroitly  changed  the  sub- 
ject of  his  discourse,  and  commenced  an  eulogium  on  the  excel- 
lence and  advantage  of  temperance,  at  the  same  time  he  exposed 
the  turpitude  and  danger  of  the  opposite  vices.  Young  Pale- 
mon's  eyes  were  opened  to  see  the  deformity  of  his  conduct. 
Ashamed  of  himself,  he  folded  his  mantle  over  his  face,  the  gar- 
land fell  from  his  head,  and  he  arose,  his  cheek  suffused  with 
tears,  and  abjured  his  vices. 

Judging  from  the  constitution  of  our  natures,  we  must  perceive 
that  the  public  and  solemn  preaching  of  the  Gospel,  is  a  power- 
ful and  eflicient  means  of  instructing  and  reforming  mankind. 
Permit  me  to  repeat  the  sentiment  of  an  excellent  writer  on  this 
point.  "I  frankly  confess,"  says  he,  "that  1  cannot  fully  explain 
the  secret  of  the  pulpit's  power — I  have  often  tried,  but  always 
failed;  never,  however,  without  determining  to  try  again — failure 
always  inflamed  curiosity.  But  I  can  easily,  and  at  any  time, 
see  what  God  has  done  by  the  pulpit,  whilst  I  remember  its  liv- 
ing converts  and  its  dead  vouchers;  whilst  I  look  at  the  order, 
and  listen  to  the  domestic  worship  of  all  the  families  in  the  land 


132  Christ's  sheep  obedient  to  Christ's  voice. 

whom  it  1ms  taught  to  fuar  God;  whilst  I  pass  from  congregation 
to  congregation,  and  church  to  church,  marking  how  many  in 
each  it  united  in  heart,  and  how  many  of  the  united  it  confede- 
rates in  the  glorious  work  of  teaching  others.  I  can  even  see 
with  .some  clearness,  how  the  preaching  at  home  creates  and 
keeps  up  all  the  agencies  which  are  now  shaking  idolatry  and 
superstition  abroad.  It  is  God's  ordinance,  and  gloriously  has  He 
owned  and  honored  it  in  the  world.  What  but  preaching  over- 
threw ancient  heathenism  all  over  the  Roman  empire?  What 
but  preaching  broke  the  iron  sceptre  of  modern  Rome?  What 
but  preaching  by  the  agents  and  the  energies  it  has  called  forth  at 
home,  has  added  the  islands  of  the  Pacific  to  Christendom,  and 
brought  India  to  a  crisis  which  fills  even  its  priesthood  with  de- 
spair." 

But  let  us  never  lose  sight  of  the  source  from  whence  the  sa- 
ving effects  of  preaching  flow.  They  do  not  come  from  the  ta- 
lents of  the  preacher,  from  the  force  and  pungency  of  his  preach- 
ing, from  the  vivacity  of  his  style,  the  solidity  of  his  judgment, 
the  profundity  of  his  learning,  nor  from  the  splendor  and  brilliancy 
of  that  refined  taste  with  which  he  illustrates  and  embellishes  his 
subjects.  When  grace  sanctifies  these  ^ifts,  they  are  useful. 
But  it  does  not  belong  to  beauty  of  expression,  to  scintillations  of 
wit,  to  grandeur  of  thought,  to  nobleness  of  figure,  nor  to  the  cap- 
tivating charms  of  eloquence,  to  break  down  and  destroy  the 
strong  holds  of  sin.  No,  these  fall  before  the  voice  of  God.  Min- 
isters may  blow  llie  trumpets,  but  it  is  by  God's  power  that  the 
walls  of  Jericho  lull  to  the  ground.  God  must  spread  his  own 
light  over  the  sinner's  heart,  before  the  preacher's  voice  can'reach 
his  soul. 

But  when  preaching  is  accompanied  by  the  demonstration  of 
the  Spirit,  how  blessed  and  glorious  its  elFecls!  At  the  voice  of 
God's  ministers,  idols  crumble  to  dust — the  empire  of  hell  trem- 
bles, and  satan  disarmed  and  conquered,  falls  like  lightning  from 
heaven — souls  are  converted  and  saved,  every  virtue  and  grace 
bloom  and  bear  fruit  unto  everlasting  life.  This  treasure  is  put 
in  earthen  vessels,  that  the  excellency  of  the  power  may  be  of 
God,  and  not  of  us.     Paul  plants,  Apollus  waters,  and  God  blesses 


CHRIST  s  Sheep  obedient  to  c-iirist  s  voice.  133 

and  gives  the  increase.  And  u'hen  he  gives  the  increase,  then 
the  weak  of  the  flock  receive  strength,  the  sick  are  healed,  the 
wandering  restored,  the  timid  made  bold,  the  weak  rejoice,  and 
all  are  fed  with  living  food. — Then  it  is  that  the  shepherd's  voice 
is  heard  as  a  voice  of  grace  and  sanctification. 

3.  Christ's  sheep  obey  Him — "they  hear  His  voice  and  follow 
Him."  How  beautiful  and  impressive  the  simile.  It  presents 
to  our  minds  an  image  on  which  the  mind  loves  to  dwell — that 
of  a  flock  of  sheep  feeding  in  verdant  meadows,  or  reposing  on 
mossy  banks  under  the  care  of  a  vigilant  shepherd;  the  flock 
timid,  feeble,  and  defenceless,  find  all  their  safety  in  their  doci- 
lity and  obedience  to  the  shepherd;  they  study  his  movements, 
they  follow  his  steps,  at  one  time  along  the  flowery  banks  of  the 
limpid  stream — at  another,  along  the  declivity  of  a  sunny  hill, 
and  then  over  the  verdant  plain.  If,  in  the  burning  heat  of  day, 
he  calls  them  to  the  cooling  shade,  they  collect  and  lie  down 
and  sleep,  peacefully  sheltered  from  the  scorching  heat;  or  if, 
whilst  feeding,  the  watchful  shepherd  sees  the  threatening  storm 
begin  to  arise,  and  calls  in  haste;  at  the  sound  of  his  well-known 
and  beloved  voice,  they  leave  the  odorous  herbs,  and  gather 
themselves  peacefully  into  the  fold.  This  is  the  beautiful  em- 
blem which  represents  the  care  and  vigilance  of  the  good  shep- 
herd, the  subjection  and  obedience  of  his  sheep.  O  blessed  peo- 
ple, who  are  thus  guided  by  the  voice  of  Christ!  ! 

We  are  well  aware,  that,  in  explaining  the  allegories  of  scrip 
tare,  care  is  to  be  taken  not  to  press  every  allusion  with  exact 
minuteness.  There  is  nothing  earthly  that  can  perfectly  repre- 
sent what  is  spiritual  and  heavenly.  By  seeking  too  close  a  re- 
semblance, we  may  fall  into  fatal  errors;  yet  there  is  a  fitness 
in  every  figure  used  in  the  bible,  in  reference  to  God's  people. 
Are  they  called  God's  children?  They  are  regenerated  by  the 
Divine  Spirit.  Are  they  called  heirs?  Heaven  is  their  inherit- 
ance. Are  they  called  saints?  God  has  set  them  apart  for  him- 
self. Are  they  styled  the  elect?  God  has  chosen  them  in  Christ, 
from  before  the  foundation  of  the  world.  Are  they  called  sheep? 
This  expresses  their  disposition  and  character;  it  expresses  their 
simpliciti/,  innocence,  and  harmlessness;  and  this  name  is  often 


104  CMRisi'.s  SHEEP  or!ED.':?;T  TO  Christ's  voice. 

given  (hem  as  expressive  of  oilier  ti?its  of  rharacior.  Would 
our  Saviour  express  the  mildness,  gentleness,  and  peacefulness 
of  his  people,  this  is  the  emblem.  Would  He  represent  their 
docility,  and  fidelity,  this  is  also  the  emblem.  They  know  His 
voice  avd  follow  Him;  hut  a  atranger  ihe.y  will  not  follow. 

From  these  eml)]ems  we  gain  the  two  following  points  of  in- 
formation, viz.,  irlio  Christ's  sheep  are,  and  the  nature  of  that 
obedience  tliey  render  to  Him.  It  evidently  appears  to  be  an 
unreserved,  unlimited,  and  perseverivg  obedience.  When  the 
shepherd  speaks,  his  voice  is  obeyed,  without  delay.  When  He 
speaks,  His  people  do  not  say  with  Felix,  "When  I  have  a  con- 
venient season."  No!  they  are  ready  to  obey  the  first  intima- 
tion of  will;  nor  do  they  only  obey  when  his  commandments  are 
easy,  and  when  they  are  in  health  and  prosperity;  but  also  when 
His  commands  require  the  greatest  sacrifices,  and  the  surrender 
of  what  may  be  to  themselves  most  dear  Abraham  was  rich; 
lie  greatly  desired  and  obtained  an  heir — a  darling  child,  a  be- 
loved son.  O  what  a  hard  sacrifice  to  give  him  in  the  way 
heaven  demanded!  yet  the  Eternal  spoke,  and  the  father  of  the 
faithful  obeys  without  delay.  The  true  disciples  of  Christ  fol- 
low Him,  not  only  in  prosperity,  and  in  ways  of  peace  and  plea- 
santness; but  also  in  paths  growing  thick  with  thorns,  rugged 
and  rocky.  Were  they  called  to  Calvary  and  the  cross,  they 
■would  say  with  joy,  let  us  go  that  we  may  die  with  Him.  Wit- 
ness the  apostles,  threatened  by  the  Sanhedrim,  cast  into  pri- 
sons, and  rejoicing  that  they  were  counted  worthy  to  suffer  for 
His  sake;  witness  the  garments  dipt  in  sulphur;  the  burning 
piles  when  the  holy  martyrs  sealed  with  their  blood  their  love 
and  obedience  to  Christ.  Hear  them  saying,  as  the  flames  gather 
around  them,  "We  conquer  whilst  we  perish;  these  flames  are 
our  robes  of  state,  these  burning  piles  are  the  triumphant  cars 
on  which  we  ride  to  glory." 

Before  closing,  permit  me  to  notice  a  revolting  paradox,  which 
the  pretended  wise  men  of  this  age  lose  no  occasion  of  repeating. 
They  say  preaching  docs  no  good.  We  would  ask,  why  then 
has  God,  less  wise  than  these  philosophers,  chosen  it  as  the  most 
effective  means  of  conveying  the  most  important  instruction? 


Christ's  siif.ki'  oi;kdik\t  to  cupxIoi's  vcick.  135 

why  does  he  speak  ofllie  privation  of  it  as  the  most  dreadful  of 
all  his  judgments?  vvhy,  after  having  visited  his  ancient  people 
with  war,  mortality,  and  famine,  does  He  cry,  "[  will  turn  your 
feasts  into  mourning,  and  all  your  songs  into  lamentation,  and  I 
will  bring  up  sackcloth  upon  all  loins,  and  baldness  upon  every 
head,  and  I  will  make  it  as  the  mourning  of  an  only  son,  and  the 
end  thereof  as  a  bitter  day.  Behold  the  duN  s  come,  saith  the 
Lord  God,  that  I  will  send  a  famine  in  the  land;  not  a  famine 
of  bread,  nor  a  thirst  for  water,  but  of  hearing  the  words  of  the 
Lord."  If  preaching  be  useless,  then  let  our  sacred  temples  be 
shut  up,  and  let  there  be  no  prophets  in  Israel;  let  ministers  in- 
consolable bathe  with  their  tears  the  ruins  of  the  sanctuary! 
And  who  then  will  pray  for  the  people?  who  will  assemble  them 
in  seasons  of  calamity  and  distress?  who  will  lift  to  heaven  in 
their  favor  suppliant  hands?  who  then  will  instruct  children  and 
youth  in  piety,  in  reverence,  and  obedience  to  the  Most  High, 
and  their  social  duties?  who  then  will  point  out  to  sinners  the 
sacred  path  of  duty,  and  show  them  that  they  cannot  sin  with 
impunity?  who  then  will  calm  the  agitated  conscience,  console 
the  poor,  the  sick,  and  the  dying?  who  then  will  root  the  thorns, 
briars,  and  noxious  plants  out  of  the  field  of  the  Lord?  and  who 
will  raise  ramparts  to  oppose  the  torrent  of  public  corruption 
and  impiety?  Preaching  is  useless!  How  then  has  it  so  changed 
the  face  of  the  moral  world  at  every  step  of  its  progress?  and 
why  is  it  that,  in  our  day,  the  rude  savages,  the  wandering  Scy- 
thian, the  besotted  Braham,  the  beastly  Hottentot,  the  wild  ca- 
nibal,  when  brought  under  its  influence  are  all  formed  into  the 
very  same  character,  and  that  the  mild,  gentle,  peaceful,  holy 


iscipies' 


character  of  Christ's  discipl 

Preaching  is  useless!  Ah!  did  the  men  who  say  so  only  come 
and  hear  it  with  honest  and  good  hearts,  they  would  feel  its 
happy  influence;  they  would  bear  its  precious  fruits,  according 
to  the  promise  of  our  Lord;  it  would  produce,  by  His  grace, 
even  in  them,  thirty,  sixty,  or  a  hundred  fold.  Our  God  has 
declared  that  his  word  will  not  return  without  producing  its 
effect.  If  it  docs  not  convert — yet  it  will  be  a  perpetual  monu- 
ment of  the  compassion  of  a  good  God,  and  his  tender  regard 


130  Christ's  sheep  obedient  to  ciirist's  voice. 

for  the  salvation  of  men.  Let  this  be  a  Jiving  apology  for  the 
ministry;  it  will  render  men  inexcusable,  it  will  be  the  instru- 
ment and  rule  of  their  condemnation.  A  little  time,  and  the 
soul  so  audacious  as  to  contest  the  wisdom  of  God,  will  appear 
at  his  tribunal  to  be  judged  by  the  Gospel,  the  word  now  re- 
jected with  disdain.  Then  their  ears  will  hear  the  voice  of  Je- 
sus Christ,  now  a  shepherd  so  tender  and  compassionate;  but 
then  as  an  inexorable  judge  He  will  thunder — He  will  pro- 
nounce their  curse;  and  what  will  become  of  rebels  who  now 
contemn  his  voice?  Brethren,  hearers  all,  let  us  strive  to  become 
the  sheep  of  this  good  shepherd,  let  us  seek  to  know  him,  to  hear 
his  voice,  and  faithfully  to  follow  him. 


SERMON    XVl. 


ON  CHASTiTY. 

'*^There  is  none  greater  in  this  house  than  I;  neither  hath  lie  lepl  J/avk 
any  thing  from  me  but  thee,  because  Ihou  art  his  wife:  how  then  can  I 
do  this  great  wickedness,  and  sin  aguinst  GodJ'''' — Genesis  xxxtx  chap., 

IX  VERSE, 

There  is  virtue  of  temperament,  and  there  is  virtue  of  princi- 
ple and  choice.  The  one  is  a  gift  of  nature,  the  other  is  the  ac- 
<quisition  of  wisdom.  Virtues  that  are  truly  worthy  the  name, 
are  those  that  require  etforts  and  sacrifices — virtues  opposed  by 
the  incUnations  of  the  flesh  and  blood,  by  evil  examples,  by  the 
reductions  of  the  world.  These  virtues  have  the  fear  of  God  for 
Iheir  principle,  and  eternity  for  their  object. 

Such,  my  brethren,  was  the  chastity  which  all  ages  have  ad- 
mired in  the  virtuous  Joseph;  all  the  arts  of  seduction  were  em- 
ployed to  corrupt  him.  But  he  only  rcfjuired  one  word  to  make 
Ids  defence, — *'How  can  I  commit  this  great  evil  and  sin  against 
God." 

Let  the  servile  flatterers  of  the  passions  of  tiie  great  celebrate 
the  concjuests  of  their  ambition;  I  wish  to  applaud  the  hero  who 
knew  how  to  conquer  himself — a  bright  model  of  firmness  in  the 
greatest  temptation — a  model  of  reverence  for  the  holy  laws  of 
trod.  Consider  my  friends,  that  the  glory  of  his  rctislance  in  tJie 
18 


138  ON    CIIASTITV. 

noble  sentiments  of  his  heart,  will  be  the  subject  of  this  discourse; 
may  we  all  derive  from  it  salutary  consequences,  and  learn  cour- 
ageously to  say — i  will  maintain  my  integrity!     God  grant  it. 

We  can  readily  conceive  of  the  form  of  tiie  temptation  to 
which  Joseph  was  exposed,  when  we  consider  his  youth,  the  pro- 
fligacy of  the  Egyptian  court  in  which  he  lived,  the  passion  of 
the  vile  woman  wliich  she  declared  openly  in  his  favor,  the 
snares  she  laid  for  him,  the  frequent  solicitations  she  employed, 
the  assurance  Joseph  had  of  impunity,  the  absence  of  every  wit- 
ness, the  boundless  confidence  his  master  had  in  him,  the  hope  of 
powerful  protection  in  his  court  to  raise  him  from  being  a  slave, 
to  the  highest  honors: — in  a  word,  the  just  ground  to  fear  the 
vengeance  that  would  follow  a  passion  despised — the  allure- 
ments of  pleasure,  all  the  allurements  of  interest,  of  liberty,  of 
■fortune,  of  glory,  all  these  we  (ind  in  that  temptation;  but  it  was 
a  crime,  and  Joseph  says,  "how  can  I  commit  this  great  evil  and 
sin  against  my  God?" 

1.  Let  us  consider  the  first  sentiment  that  prevailed  with  Jo- 
seph; it  was  a  lively  impression  of  the  presence  of  his  God — of  a 
God  to  whose  eyes  all  things  are  perfectly  uncovered — w^ho  is 
the  righteous  judge  and  avenger  of  iniquity.  Notwithstanding 
the  sombre  obscurity  of  the  place  where  he  was  assailed  by  the 
temptation;  there  was  a  living  light  in  his  conscience.  He  per- 
ceived clearly,  that  there  was  a  God  looking  with  perceiving  at- 
tention upon  him — a  God  who  in  an  instant  discovers  the  works 
of  darkness— a  God  to  v/hom  the  darkness  is  as  the  light.  Not- 
withstanding the  profound  silence  that  reigned  in  that  fatal  place, 
he  distinctly  heard  the  voice  of  religion,  the  voice  of  his  own  con- 
science, and  the  voice  of  God.  Notwithstanding  the  solitude  and 
the  remoteness  of  all  witnesses,  he  felt  a  witness  within  himself; 
he  felt  in  his  own  soul,  and  in  the  awful  presence  of  that  (jod  who 
fills  heaven  and  earth,  witnesses  more  to  be  feared  than  the  eyes 
of  mortals.  In  that  obscurity,  in  that  silence  and  solitude,  an 
impious  person  would  have  said,  surely  the  darkness  is  round 
about  me,  and  how  doth  God  know?  can  He  judge  through  the 
<lark  cloud?  the  Lord  shall  not  see — neither  shall  the  God  of  Ja- 
cob regard  it'     Far  from  falling  into  such  fatal  error,  Joseph  be- 


ox    CHASTITY.  131) 

lieved  that  God  is  everywhere.  His  creator,  his  benefactor,  his 
father  and  iiis  God — whose  holiness  is  incorruptible,  whose  au- 
thority is  supreme,  Avhose  goodness  penetrated  him  with  grati- 
tude and  love.  Convinced  that  this  Infinite  Being  was  before 
him,  around  him,  and  within  him,  he  acts  before  His  face.  He 
shuts  his  eyes  against  the  dangerous  objects  of  seduction,  and 
opens  them  to  look  to  heaven,  that  he  might  receive  light  and  ob- 
tain succor.  Thus  we  hear  the  man  of  God,  saying, — ^'T  have 
set  the  Lord  always  before  me;  because  He  is  at  my  right  hand  I 
shall  not  be  moved."  '"How  can  1  do  this  great  evil  and  sin 
against  God?" 

n.  In  this  lively  and  strong  exclamation,  we  have  an  evidence 
of  the  extreme  fear  with  which  Joseph  was  at  that  moment  pene- 
trated. In  a  moment,  he  is  struck  with  horror  of  the  danger  to 
which  he  is  exposed.  He  starts  as  if  a  monster  had  attacked 
him.  He  does  not  even  dare  to  think  of  the  infamous  action — he 
does  not  even  dare  to  open  his  lips  to  call  it  by  the  odious  name 
it  deserves.  He  views  it  as  a  crime,  crying,  atrocious,  hateful, 
and  from  it  his  pure  soul  revolts  and  recoils  with  horror. — 
He  spurns  with  vehement  indignation  the  perfidious  arms  that 
were  extended  to  embrace  him.  He  rejects  in  an  instant,  and 
with  scorn,  the  seducing  offers  that  were  made  to  him.  If  force 
was  employed  to  corrupt  him,  he  employed  a  superior  force,  and 
was  protected.  Ah!  brethren,  just  so  we  ought  to  treat  sin.  We 
ought  to  detest  its  turpitude  and  blackness,  whilst  we  also  detest 
the  fatal  consequences  that  follow  it.  We  ought  to  detest  it  as 
a  mortal  enemy  to  our  souls,  as  an  abominable  poison,  as  an  in- 
fernal pestilence,  deserving  all  our  execration.  Then  crime  will 
no  longer  appear  but  as  an  odious  object;  in  place  of  gaining 
upon  us  by  its  false  attractions,  it  will  excite  our  aversion  and 
fear.  This  was  the  sentiment  that  saved  Joseph.  On  the  occa- 
sion referred  to  in  our  text,  he  appears  to  me  like  a  man  who  un- 
expectedly finds  himself  upon  the  brink  of  a  frightful  precipice 
opening  under  his  feet.  He  is  alarmed  at  his  danger — he  shud- 
ders and  starts  back  in  a  moment — "How  can  1  commit  this  great 
evil  and  sin  against  God?" 

HI.  It  was  not  a  matter  of  interest,  it  was  not  the  fear  of  the 


140  O.V    CHASTITY'. 

Avoild  that  restrained  Joseph;  but  it  was  a  sense  of  duty  tojiis  God. 
Ah!  had  he  consulted  present  interest,  the  crime  would  have  been 
committed.  But  to  fail  in  his  duty  to  his  God;  to  sin  against  God 
who  cannot  look  on  sin  but  with  detestation — to  sin  against  God 
whose  wrath  is  revealed  from  heaven  against  all  impurity;  this 
was  the  fear  and  the  only  fear  that  directed  and  preserved  him. 
There  are  many  people  who  abstain  from  certain  crimes  merely 
from  motives  of  worldly  interest;  some  fear  the  punishment  of 
law,^  others  the  contempt  of  their  neighbors,  others  the  loss  of 
property.  They  do  not  fear  to  displease  God:  but  worldly  mo- 
lives  have  but  little  control  over  inflamed  passions,  and  but  small 
recompense  from  the  world.  Integrity  has  a  better  foundation; 
its  principles  are  more  noble  and  efncacious;  its  origin  is  from 
God,  it  leads  to  God  as  Its  end,  it  sees  and  hears  God,  and  takes 
its  laws  from  Him  alone.  The  idea  of  God  deeply  engraved  on 
the  soul,  is  the  most  powerful  incentive  to  duty,  and  the  strong- 
est barrier  to  oppose  temptation.  "How,"  says  Joseph,  "can  I 
commit  this  great  evil,  and  sin  against  God?"  The  same  as  if 
he  had  said,  "shall  I  be  so  wicked  as  to  violate  the  eternal  laws 
of  order  and  righteousness,  the  laws  of  my  Creator,  which  arc 
truth  and  holiness?  Shall  I  defy  my  own  conscience,  and  the 
autliority  of  the  heavenly  lawgiver  by  an  abominable  crime? 
My  master  honors  me  with  his  confidence,  shall  I  dishonor  him 
by  this  vile  act?  This  shameless  woman  looks  on  me  as  a  slave 
whom  she  may  abase;  I  will  teach  the  superiority  of  my  state 
by  the  superiority  of  my  sentiments.  The  hand  of  God  has  hum- 
bled me  to  the  condilion  of  a  slave,  but  shall  I  debase  myself  by 
a  criminal  deed?  If  by  compliance  with  the  desires  of  a  vile 
woman,  I  were  to  gain  the  whole  world,  would  that  recompense 
me  for  the  loss  of  my  soul?  I  may  be  safe  from  men,  but  if  the  jus- 
tice of  God  pursue  and  condemn  me,  who  shall  deliver  me  from 
His  hand?  What  are  the  sufferings  of  time  compared  with  de- 
vouring llamcs  of  eternal  wrath?  This  woman  may  break  my 
chains  and  restore  me  to  freedom,  but  can  she  secure  to  me 
peace  and  joy  of  conscience?  She  may  deprive  me  of  the  bread 
]  eat,  but  she  cannot  deprive  me  of  the  approbation  of  my  God. 
She  may  take  away  n)y  life,  but  she  must  leave  me  the  hope  of 


ON'    CIlASTITy.  Ml 

salvation.    No!  no!  I  cannot  commit  this  great  evil  and  sin  against 
my  God! 

IV.  In  the  last  place,  wc  cannot  but  admire  in  this  answer  of 
Joseph,  the  purity  and  delicacy  of  his  conscience.  He  had  the 
power  of  enjoying  tlie  pleasures  of  sin  with  impunity,  and  de- 
riving from  it  temporal  riches  and  honors.  lie  knew  tiiat  by 
refusing  he  would  fall  into  calamity,  that  he  would  be  despised 
and  persecuted,  that  he  would  bring  upon  himself  the  wrath 
of  an  enraged  woman;  that  for  refusing  to  be  dishonored,  for 
doing  his  duty,  he  would  be  treated  as  a  malefactor.  He  made 
a  sacrifice  of  e\ery  thing  to  virtue;  and  here  it  is  we  see  that 
amiable  young  man  environed  with  glory  and  honor.  It  is  easy 
to  sustain  alight  affliction,  or  to  resist  a  feeble  temptation;  but  it 
requires  a  transcendent  integrity  and  purity  to  stand  firm  in  the 
midst  of  violent  assaults,  when  the  temptation  is  powerful  and 
sudden,  when  we  are  taken  by  surprize,  when  voluptuousness  is 
most  attractive,  when  the  passions  of  the  human  heart  are  most 
ardent,  especially  at  the  age  when  their  empire  is  the  strongest; 
when  solicitations  arc  most  urgent,  when  examples  are  most 
contagious,  when  occasions  are  cunningly  managed,  when  snares 
are  most  subtlely  laid,  when  we  have  every  thing  to  gain  or 
lose;  all  to  gain  by  compliance,  all  to  lose  by  refusal;  when 
honor,  fortune,  liberty,  and  life,  are  combined  against  our  inno- 
cence, when  the  tempter  is  our  superior,  one  whom  we  have 
been  accustomed  to  obey,  and  that  superior  wishes  to  become 
an  accomplice  with  us,  when  we  are  sure  that  all  will  be  secret, 
and  consequently  unpunished;  when  compliance  will  deliver  us 
from  a  great  evil,  when  by  the  sin  of  a  moment,  the  inclinations 
of  the  heart,  and  the  desires  of  avarice  and  ambition  will  be 
satisfied,  Wkit  shall  I  say  more?  When  by  the  commission  of 
one  sin,  one  secret  sin,  we  shall  gain  the  honors  and  riches  of  the 
world.  Alas!  how  many  have  sunk  under  temptations  far  more 
feeble  than  these?  and  yet  wc  allege  tiic  power  of  temptation 
as  an  excuse — and  why?  just  because  we  do  not  possess  that  in- 
tegrity of  heart,  that  delicacy  of  conscience  that  formed  the 
character  of  Joseph.     How  remarkable  it  is  that  every  motive 


142  OiV    CHASTITV. 

the  temptation  presented  to  seduce  liim,  he  turned  against  the 
temptation  itself  to  disarm  it. 

lie  was  young;  but  instead  of  making  this  a  pretext  for  dis- 
order, it  was  to  him  a  motive  to  piety.  He  remembered  his 
Creator  in  the  days  of  his  youth,  and  this  remembrance  was  the 
rampart  of  his  virtue. 

He  was  in  a  debauched  place;  but  the  abominations  he  wit- 
nessed rendered  him  more  circumspect,  and  his  light  shone  in 
the  midst  of  darkness. 

He  was  tempted  and  solicited  by  the  maxims  of  licentious- 
ness, and  the  attractions  of  sensuality;  but  this  rendered  the 
triumphs  of  virtue  more  splendid. 

The  person,  the  place,  the  moment,  all  were  favorable;  but  it 
was  also  a  happy  moment  to  render  resistance  glorious. 

He  had  the  hope  of  worldly  advancement  if  he  consented  to 
this  crime;  but  this  honor  he  viewed  as  the  wages  of  iniquity. 

He  was  threatened  with  the  attacks  of  injustice,  the  fury  of 
vengeance,  and  the  blackness  of  calumny;  but  his  confidence 
was  in  the  mighty  God,  who  would  bring  forth  his  righteousness 
as  the  light  of  his  judgment — as  the  noon-day.  He  might  be 
cast  into  a  prison,  and  separated  from  the  society  of  men;  but 
this  would  not  separate  him  from  his  God.  He  might  be  put  to 
death;  but  this  would  only  hasten  his  happiness.  He  knew  that 
the  God  who  puts  bounds  to  the  sea  can  also  put  bounds  to  the 
fury  of  the  wicked.  One  day  calumny  will  be  confounded,  and 
virtue  will  triumph.     This  was  enough. 

IMPROVEMENT. 

We  ought  to  form  a  correct  judgment  of  the  crime,  to  the 
commission  of  which  Joseph  was  solicited.  An  enormous  crime, 
all  but  too  shameful  to  be  named  before  a  religious  assembly. 
The  crime  of  adultery.  This,  Joseph  called  a  great  evil — a 
great  sin  against  God.  How  shall  I  commit  this  great  evil,  and 
sin  against  God?  Long  before  God  declared,  by  his  laws  re- 
vealed from  heaven,  that  adultery  was  such  an  evil,  men,  judg- 
ing by  the  natural  light  of  reason,  did  so  consider  it.     Two  ex- 


ON    CIIASTITV.  143 

press  commandments  of  the  decalogue  forbid  i(;  il  is  condemned 
by  tbe  writings  of  Moses  and  the  prophets,  and  over  and  over 
again  in  the  gospel.  Jesus,  the  true  and  faithful  witness,  has 
placed  the  desires  that  lead  to  the  commission  of  it,  among 
crimes.  Can  any  of  us,  then,  be  ignorant  that  it  is  a  great  evil? 
It  is  an  infamous  evil  that  dishonors  the  body,  defdes  and  brutal- 
izes the  soul;  it  brings  the  soul  into  the  slavery  of  sense,  it  vio- 
lates the  first  law  of  reason,  justice  and  honor — the  law  which 
the  finger  of  God  has  written  on  the  conscience  of  every  man. 
This  is  felt  by  the  most  lewd  and  flagitious.  No  one  is  guilty  of 
it  without  knowing  that  it  is  a  crime — and  hence  it  is  they  seek 
silence  and  obscurity.  What  shame  and  disgrace  it  causes, 
what  mortal  wounds  it  inflicts  on  the  hearts  of  relatives  and 
friends,  and  causes  them  to  suffer  with  the  guilty;  how  it  de- 
stroys that  precious  union,  that  conjugal  friendship  which  unites 
the  happy  pair  in  wedlock's  silken  bonds — tender  union,  pure  and 
sacred.  Joy  which  was  once  their  felicity,  is  succeeded  by  dis- 
dain, hatred,  jealousy,  fury,  indiflference  towards  children,  neglect 
of  domestic  concerns — in  a  word,  it  introduces  into  families  all  the 
horrors  of  discord,  all  the  flames  of  vengeance.  And  how  often 
is  this  crime  aggravated  by  the  diabolical  seductions  employed 
to  corrupt  persons  who  enjoy  peace,  and  the  sweets  of  inno- 
cence. How  often  does  it  draw  after  it  other  crimes,  rendered 
necessary  to  hide  and  conceal  the  abomination — lies,  hypocrisy, 
perjury,  subornations,  and  very  often  murder  itself,  closes  the 
guilty,  the  dreadful  scene. 

What  shall  we  say  of  the  barbarity  of  this  crime?  how  many 
poor  infants  are  th6  ofTspring  of  this  wickedness?  How  many 
poor  innocents  does  incontinency  cast  upon  the  world — denied 
all  the  rights  of  nature  and  of  blood,  refused  all  compassion  and 
care,  left  unpitied  to  their  fate,  disowned  by  their  own  parents, 
just  because  shame  and  disgrace  render  it  the  interest  of  their 
parents  to  disown  them?  Shall  it  be  said  this  crime  is  secret? 
and  shall  it  be  excused  on  account  of  the  secresy  in  which  it  is 
enveloped?  Is  it  less  a  crime  for  being  secret?  Is  it  more  secret 
than  a  desire  of  the  heart?  and  yet  a  desire  of  vengeance,  or 
pride,  or  impurity,  nourished  in  the   soul,  is  a  sin   before  God. 


141  ox    CHASTITY. 

Well,  if  the  desire  be  sinful,  how  can  the  action  emanating  from 
it  be  innocent!  It  is  a  crime  not  only  committed  against  men, 
but  also  against  God,  who  has  instituted  marriage,  fixed  its 
duties  and  obligations,  and  denounced  the  highest  punishments 
against  those  who  violate  them.  Yes  it  is  a  sin  against  God — 
that  is  the  expression  of  Joseph;  how  can  I  commit  this  great 
evil,  and  sin  against  God?  Yes,  the  bar  of  God  is  the  tribunal  at 
which  adulterers  must  render  their  account.  It  is  a  crime 
against  which  the  Heathen  will  rise  in  judgment.  In  the  very 
darkest  ages  of  paganism,  adultery  was  regarded  as  most  igno- 
minious, and  was  punished  with  the  greatest  rigor. 

In  the  temptation  of  this  sin,  as  in  every  other  temptation,  we 
have  in  this  subject  an  admirable  example  of  the  resistance  we 
ought  to  make.  However  violent  we  may  suppose  any  temp- 
tation to  be,  it  cannot  be  more  so  than  that  with  which  Joseph 
was  assailed.  If  we  have  our  salvation  at  heart,  why  should 
we  be  deceived?  Joseph  triumphed  nobly.  We  have  as  well  as 
he  had,  the  principle  of  conscience  and  religion — and  more  than 
he  had,  the  light  of  the  gospel.  Shall  the  young  make  a  pre- 
text of  their  age  to  authorize  their  disorders?  Behold  a  young 
man  who  maintained  his  virtue  in  the  most  imminent  danger, 
and  how  honorable  and  splendid  his  triumph.  Vile,  artful  se- 
ducers may  employ  their  artifices,  flatteries  and  lies  to  render 
you  "the  corrupted  accomplices  of  their  sins,  and  partakers  of 
their  shame  and  misery.  But  O!  my  dear  friends,  be  warned, 
and  let  all  be  oi  their  guard.  It  is  your  soul,  your  salvation 
that  are  in  danger.  Avoid  the  first  step  that  would  be  fatal  to 
your  innocence.  Innocence,  precious  innocence,  the  treasure  of 
the  human  heart,  the  lovely  ornament  of  youth,  and  source  of 
the  purest  deliglits.  Preserve  this  treasure  by  avoiding  tempta- 
tion. Ever  maintain  upon  your  minds  a  deep  conviction  that  a 
holy  and  just  God  sees  you— a  lively  persuasion  of  his  holiness 
and  justice,  and  the  account  you  must  render  before  Him  will 
have  a  mighty  influence  to  preserve  you  from  evil.  Fix  this 
truth  in  your  minds — that  the  very  worst  enemy  you  can  have 
is  a  guilty  conscience — that  your  best  friend  is  your  integrity — 
that  there  is  no  loss  more  irreparable  than  the  loss  ot  conscience. 


ON    CIIASTITV.  14.5 

You  may  liavc  a  combat  to  sustain.  l)ut  it  is  for  your  soul.  No 
earthly  success  can  ecjual  the  joy  of  such  a  triumpii.  How  in- 
effable the  consolation  of  having  done  our  duty.  This  will  be  a 
deliciotis  remembrance  for  old  age — an  excellent  preparation 
for  a  bed  of  death — a  rich  provision  for  eternity.  What  de- 
lights of  the  world  can  be  compared  with  these?  And,  on  the 
contrary,  what  fraud,  and  what  perfidy,  and  what  bitterness, 
and  what  poison  in  the  pretended  pleasures  of  sin.  And  for 
such  pleasures  shall  we  make  a  sacrifice  of  our  innocence,  our 
honor,  and  our  happiness?  If  we  yield  once,  we  may  fall  never 
to  rise;  if  we  resist  the  first  attack  the  enemy  is  disarmed. 

We  ought,  therefore,  not  only  to  resist,  but^do  it  with  success. 
Grace  will  not  be  withheld  from  us;  by  prayer  we  shall  gain 
strength;  by  watchfulness  we  will  be  conquerors.  Saints,  holy 
men  and  women — a  whole  cloud  of  witnesses  have  gone  before 
us  in  this  path.  All  who  commit  this  crime,  either  by  base  com- 
pliance, or  their  own  passions,  will  be  covered  with  shame  and 
eternal  disgrace,  when  God  will  bring  to  light  the  hidden  works, 
when  the  veil  of  hypocrisy  will  be  rent,  and  the  secrets  of  all 
hearts  will  be  known.  There  will  be  no  illusions,  no  evasions, 
no  obscurities  that  will  escape  the  penetration  of  the  searcher  of 
hearts;  no  succors,  no  artifices  to  elude  the  arrest  of  his  justice. 
Virtue,  virtue  alone  will  sustain  the  resplendent  light  of  His  tri- 
bunal. However  poor  or  despised  we  may  have  been  among 
men,  in  the  great  day  of  the  Lord,  virtue  will  be  our  honor,  our 
riches,  our  felicity.  Blessed,  a  thousand  times  blessed  are  the 
pure  in  heart,  for  they  shall  see  God. 


19. 


SERMON  XVIL 


IIEABI]\G  AND   SEEING, 

*^  Verily,  verily,  I  say  unto  you,  the  hour  is  coming,  and  now  is,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God;  and  they  that  hear  shall 
live." — John  v  chap.,  xxv  verse. 

Some  expositors  are  of  opinion  that  this  text  refers  to  those 
persons  whom  our  Lord  raised  from  a  state  of  natural  death,  as 
for  instance  Jairus'  daughter,  the  widow's  son,  and  Lazarus: 
others  understood  our  text  as  referring:  to  those  saints  who'ro&e 
with  Christ  at  liis  resurrection,  to  attend  his  triumph  over  death 
and  the  grave,  and  to  follow  him  in  his  ascension  to  heaven.  But 
with  much  pleasure  we  adopt  the  opinion  of  those  who  gave  to  our 
text  a  signification  more  extended.  It  is  a  resurrection  from  the 
death  of  sin  to  a  life  of  holiness,  that  is  here  spoken  of.  We  per- 
ceive a  clear  and  marked  distinction  between  the  meaning  of 
this  verse  and  the  28th,  which  speaks  of  the  resurrection  that 
will  take  place  at  the  end  of  time.  This  is  a  resurrection  al- 
ready begun  and  to  continue  until  every  true  believer  be  brought 
home  to  the  bosom  of  his  Heavenly  Father;  whilst  our  context 
assures  us  that  our  bodies  shall  not  forever  lie  buried  beneath  the 
earth.  Our  text  assures  us,  that  if  we  listen  to  the  voice  of  the 
Son  of  God,  our  souls  shall  live  now  in  righteousness  and  hereaf- 
ter in  felicity  and  glory.     J.  need  not  multiply  arguments  and 


IIEARI\G    A.YD    SEEI\G.  147 

quotations  to  prove  that  this  is  a  correct  interpretation  of  our 
text.     By  a  common  figure  in  the  scriptures  sinners,  are  said  to 
be  dead,  and  by  a  Hke  famihar  and  significant  mode  of  expression, 
Christ  is  called  the  life  of  believers.     Without  the  renewing  of 
Divine  grace,  man  is  not  only  mortal  or  liable  to  death,  but  is 
already  dead  in  the  most  awful  sense  of  that  word:  separated 
from  the  source  of  life,  though  he  be  endued  with  animal  exis- 
tence, he  is  dead  to  God  and  every  spiritual  enjoyment.      The 
dissolution  of  his  body  terminates  his  hopes.     All  beyond  this 
life,  to  him  is  the  fcarfuhiess  of  judgment  and  fiery  indignation. 
The  first  stain  of  sin  which  defiled  the  soul  of  man  like  a  deadly 
leprosy,  polluted  the  whole  human  race.     That  fatal  transgres- 
sion has  corrupted  all  flesh;  we  have  all  revolted  from  God  and 
have  become  his  enemies  by  wicked  works.     This  is  that  spirit- 
ual death  spoken  of  in  our  text;  that  separation  of  the  soul  from 
God,  the  fountain  of  eternal  life,  the  natural  consequence  of  which 
is  condemnation  to  eternal  death.     Our  sins  like  swift  witnesses, 
fly  to  the  throne  of  justice  and  cry  for  vengeance.     A  deadly  stu- 
por has  crept  over  our  whole  frame.     Although  the  voice  of  of- 
fended heaven  thunders  terror  in  our  ears,  and  the  fiery  gulph 
opens  its  caverns  to  devour  us,  wo  are  unable  to  avert  the  in- 
dignation of  the  one,  or  fly  from  the  destruction  of  the  other. 
The  holy  law  which  we  have  violated,  will  not  recede  from 
its  rigors.     The  purity  of  God  renders  us  objects  of  his  detesta- 
tion.    The  hand  of  inexorable  justice  brandishes  the  sword  of 
wrath — our  guilty  consciences  accuse  us.     These  are  the  horri- 
ble conseqences  of  sin.     Can  any  thing  interpose  and  shelter  us 
from  impending  destruction?     Yes!  in  the  midst  of  death,  there 
is  hope  of  life  -there  is  a  way  of  escape — a  door  of  mercy  is 
open.     We  shall  not  all  fall  a  common,  a  lamentable  sacrifice  to 
fearful  justice.    Blessed  be  our  glorious  Saviour!  a  voice  of  mercy 
has  been  heard  in  our  guilty  world,  and  thousands,  dead  like  our- 
selves in  trespasses  and  in  sins,  have  heard  it  and  live  forever. 
And  the  blessed  Son  d(  God  still  looks  down  on  a  world  purcha- 
sed with  his  blood,  and  his  voice  still  speaks  from   heaven,  and 
says,  return  unto  me,  fori  have  redeemed  you!  and  still  thousands 
hear  that  voice  and  obtain  evcrlastinir  life. 


148  HEARING    AND    SEEIXG. 

In  the  illustration  of  this  subject,  I  will  call  N^our  attention  to 
the  three  following  particulars. 

1.  What  are  we  to  understand  by  tlie  voice  of  the  Son  of  Cod? 

i?.  How  arc  we  to  hear  it? 

3.  And  what  is  that  life  they  will  enjoy  who  hear  his  voice. 

To  that  heart  which  ever  glows  with  devout  affections,  every 
office  and  work  of  the  Saviour  is  delightful.  Every  renev»'ed  pros- 
pect augments  his  joys,  and  new  consolations  and  glories  are 
ever  brightening  on  the  views  of  his  pious  soul.  Will  you,  chris- 
tians, open  your  hearts  now  to  receive  new  communications  of 
a-race?  for  we  are  going  to-day  to  exhibit  your  Saviour  in  one 
of  his  most  glorious  characters. 

I.  What  are  we  to  understand  by  Iiis  voice?  Wlien  our  Sa- 
viour was  on  the  earth,  with  his  own  lips  he  delivered  instructions 
to  the  inhabitants  of  Judea.  To  us  he  now  speaks,  in  the  first 
place,  by  the  gospel  of  his  grace  which  he  hath  sealed  with  his 
own  biood.  Here  is  made  known  to  us  the  unsearchable  riches 
of  Christ,  and  Christ  in  us  the  hope  of  glory;  here  we  are  invited 
and  commanded  to  believe  in  Christ  for  salvation,  and  the  most 
gracious  promises  are  made  lo  all  who  believe.  TJse  Holy  Spirit, 
co-operating  with  this  gospel,  brings  Christ  to  the  heart  of  the  be- 
liever to  bless  him  with  salvation.  There  is  no  need  that  we 
BJioiild  say  in  our  hearts,  Who  shall  ascend  into  heaven  to  bring 
Christ  down  from  above,  or  who  shall  descend  into  the  deep  to 
bring  up  Christ  from  the  dead,  tliat  we  may  have  fellowship 
with  him  in  his  death  and  resurrection? — for  the  word  is  nigh 
to  us. 

H.  Christ  speaks  to  us  by  t!ie  example  of  his  life.  Behold, 
Christians,  the  life  of  the  Son  of  God,  and  learn  your  duty — His 
example  is  of  equal  perfection  with  his  laws.  He  lived  as  he 
taught,  his  whole  life  was  one  continued  lecture  of  the  purest  de- 
votion— the  sublimest  morals,  and  the  most  extensive  usefulness. 
AH  his  words  and  actions  tended  to  promote  the  glory  of  his  hea- 
venly Father.  Wh.cn  he  bowed  in  prayer  before  the  Great  Eter- 
nal, what  pure,  fervent,  heavenly  devotion,  what  emotions  of  a 
heart  deeply  penetrated  Vv'ith  confidence  and  love.  True  humi- 
lity adorned  his  whole  cliaractcr;  the  empty,  vani.-ihing  honors, 


IIEAKIN-C;    A\D    SEKI.VG.  149 

dignities,  and  riches  of  the  world,  he  despised.  He  left  the  throne 
of  glory  to  save  a  lost  world,  he  tabernacled  in  clay  that  he 
might  do  good  to  the  souls  and  bodies  of  men.  With  what 
compassionate  tenderness  did  he  enter  into,  and  participate  the 
sorrows  of  mortals.  He  travelled  incessantly  from  city  to  city, 
to  find  objects  of  distress  that  he  might  relieve  them.  How  often 
do  you  sec  him  standing  in  the  midst  of  a  crowd  of  maimed,  sick, 
blind  and  lame,  stretching  forth  his  arms  towards  them,  and  with 
tenderness  and  pity  saying.  Come  unto  me  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest.  In  what  consoling 
accents  does  he  encourage  the  mourning  under  a  deep  sense  of 
unworthiness — Come  to  me,  for  I  am  of  a  meek  and  lowly  mind, 
and  ye  shall  find  rest.  When  viewing  guilty  Jerusalem  devoted 
to  destruction,  liow  did  he  give  vent  to  the  sorrows  of  his  heart 
in  a  flood  of  tears.  Christians,  the  life  of  3'our  Saviour  speaks  to 
you  a  language  you  cannot  misunderstand — it  calls  upon  you  to 
walk  even  as  he  walked.  If  the  same  mind  be  not  in  you  that 
was  in  him,  you  are  not  his  followers — if  in  your  measure  you 
are  not  holy  as  he  was  holy,  you  shall  never  behold  his  glory. 
His  delight  was  to  fulfil  all  righteousness,  and  finish  the  work 
assigned  him.  You  have  souls  to  be  saved;  work  out  your  own 
salvation  with  fear  and  trembling.  But  if  your  Saviour,  by  the 
example  of  his  life,  hath  illumined  the  path  of  your  duty,  and 
shown  you  the  way  to  the  Father, 

IIL  By  his  death  and  atonement,  he  has  given  you  assurance 
that  your  faith  and  obedience  shall  not  be  in  vain  in  the  Lord. 
Why  did  the  Son  of  God  expire  on  Calvary?  why  did  the  sword 
of  divine  justice  pierce  Ilim?  Why  were  the  vials  of  his  Fa- 
ther's wrath  ponred  into  his  innocent  soul?  why  was  it,  that 
having  extinguished  the  flames  of  divine  wrath  in  his  own  bloody 
and  having  obtained  victory  over  the  powers  of  darkness,  like  a 
mighty  conqueror,  he  died  exclaiming,  it  is  finished?  All  assure 
us  He  was  a  complete  Saviour — that  our  salvation  is  possible. 
A  Saviour!  a  Redeenier!  names  dear  and  precious  to  lost  sin- 
ners. When  the  Son  of  God  expired,  the  earth  trembled,  the 
6un  covered  his  face  with  darknc::.-;,  the  whole  creation  shook  to 


150  HF.ARIXG    AN-D    SKKI.VG. 

its  centre!  and  sliall  we  hear  his  voice  speaking  to  us  in  accents 
of  love  and  mercy,  and  remain  insensible? 

This  leads  to  our 

2.  Division.  How  are  we  to  hear  his  voice,  so  that  our  souls 
may  live?  We  answer  that,  we  must  hear  iii  faith.  Do  you 
feel  that  by  nature  you  are  a  lost  sinner?  do  you  wish  to  be 
saved?  We  point  you  to  the  cross  of  the  dying  Saviour — there 
you  shall  find  pardon  and  salvation — hear  his  own  words,  look 
unto  me  ye  ends  of  the  earth,  and  be  ye  saved.  As  the  crimi- 
nal under  the  law  flew  for  an  asylum  to  the  horns  of  the  altar, 
so  do  ye  fly  for  shelter  from  divine  wrath  to  the  cross  of  the 
Redeemer.  Christ  suflering,  and  bearing  your  sins  in  his  own 
body  on  Calvary,  is  the  only  object  that  can  afford  you  peace 
and  comfort.  Where  can  you  find  rest  for  your  souls,  but 
where  God  found  satisfaction  to  his  justice? 

If,  with  believing  hearts,  penitent  spirits,  and  willing  minds, 
you  take  up  his  yoke,  and  listen  to  the  voice  of  the  Son  of  God, 
you  will  be  illuminated  with  saving  knowledge — for  who  ever 
came  to  the  merciful  Saviour  and  was  rejected?  Although  he 
clothe  the  heavens  with  blackness,  and  make  sackcloth  their 
covering,  yet  for  sinners  he  gave  his  back  to  the  smiters,  and 
hid  not  his  face  from  shame  and  spitting.  O  sinner,  you  are  in- 
vited to  the  covert  of  his  blood,  to  appropriate  his  merits  to  thy- 
self, and  to  press  him  to  thy  soul  as  its  everlasting  portion.  Thou 
art  hopeless  and  helpless  in  thyself;  but  for  thee,  in  the  Lord, 
there  is  righteousness  and  strength.  Jesus  Christ,  whom  heaven 
and  earth  obey,  Jesus  Christ  who  made  the  heavens  and  earth, 
came  from  the  throne  of  his  glory  to  seek  and  save  thee.  How 
then  can  you  perish,  unless  you  destroy  yourself?  how  can  you 
come  into  condemnation  for  whose  sins  the  Son  of  God  has 
died,  unless  you  fly  from  the  arms  of  his  love,  and  resolved  to 
perish,  rush  headlong  into  the  flames  of  perdition? 

When  contemplating  the  oficrs  of  salvation,  as  made  in  the 
gospel,  two  particulars  present  themselves,  calculated  to  fill  us 
with  astonishment  and  admiration.  The  first  is,  the  universality 
of  the  oiler;  secondly,  the  characters  to  whom  blessings  are  pro- 


IIKAUIXG    AND    SEEING  151 

mised.  In  respect  of  the  universality  of  ihc  oUcr,  it  is  not  said 
to  this  or  that  person  only;  but  whosoever  will,  let  him  take  the 
waters  of  life  freely.  Here  you  and  J  are  included — none  are 
excluded.  It  is  not  said,  whosoever  is  worthy,  but  whosoever  is 
willing. 

Again,  if  we  search  the  scriptures,  we  will  find  the  charac- 
ters of  those  to  whom  spiritual  life  is  promised.  There  are  no 
promises  to  those  who  habitually  live  in  sin — none  to  those  who 
depend  on  their  own  righteousness,  or  rely  on  their  own  works; 
but  to  those  who  believe  in  Christ  for  salvation,  and  desire  to 
love  and  serve  God,  the  blessings  of  life  arc  given.  We  pro- 
ceed— 

3.  To  speak  of  the  nature  of  that  they  enjoy  who  hear  the 
voice  of  the  Son  of  God. 

According  to  the  merciful,  and  gracious  constitution  of  the 
covenant  of  grace,  which  opens  its  promises  and  blessings  to  us 
all,  perfect  obedience  is  not  required,  on  our  part,  to  entitle  us 
to  life  eternal.  Our  blessed  Saviour,  by  his  perfect  obedience 
and  sufferings,  has  satisfied  divine  justice,  and  the  merciful  Pa- 
rent of  the  universe  is  now  willing  to  bestow  the  pledge  of  re- 
deeming love  upon  every  soul  that  is  made  a  fit  subject  to  re 
ceive  it.  When,  therefore,  the  voice  of  the  Son  of  God  comes 
with  the  power  of  the  Holy  Ghost  to  the  heart  of  the  sinner,  the 
light  of  heavenly  truth  is  let  into  his  soul,  the  dark  veil  which 
sin  had  drawn  over  his  conscience  is  removed,  and  he  sees  him- 
self standing  on  the  brink  of  destruction,  ready  to  sink  into  flam- 
ing wrath;  alarmed  and  terrified,  he  looks  round  for  support,  but 
can  see  none  to  deliver — the  voice  of  his  conscience  cries  aloud, 
O  guilty  man,  behold,  the  fires  thy  sins  have  kindled  will  forever 
devour  thee!  His  soul  is  made  like  the  troubled  sea  when  it 
cannot  rest.  Then  he  walketh  through  dry  places,  seeking  rest, 
but  findeth  none.  He  feels  now  that  it  is  an  evil  thing  that  he 
rebelled  against  God.  All  that  this  world  calls  precious,  he 
would  freely  give  for  one  ray  of  hope;  he  exclaims,  O  who 
will  deliver  me  from  the  body  of  this  death? 

But  when  his  troubled  spirit  feels  a  sense  of  pardon,  then  his 
heart  opens  to  receive  the  effusions  of  the  divine  life,  and  the 


152 


HEARING    A\D    SEEING. 


peace  of  God  which  pas.setli  all  understanding.  Tiic  old  man  is 
then  put  of]',  and  he  shows  to  the  world  that  he  lives  in  the  spi* 
rit  by  walking  in  the  spirit;  he  proves  that  he  is  risen  with 
Christ,  and  knows  him  in  the  power  of  liis  resurrection,  by  seek- 
ing those  things  which  are  above,  where  Christ  sitteth  at  the 
right  hand  of  God. 

This  is  the  beginning  of  that  life  all  enjoy  wdio  hear  the  voice 
of  the  Son  of  God.  It  is  called  the  life  of  God  because  it  pro- 
ceeds from  him,  imparts  his  image  to  the  soul,  and  disposes  the 
creature  to  delight  in  him.  This  life,  emanating  from  the  source 
of  life,  through  the  medium  of  divine  grace,  the  just  shall  live 
by  it  whilst  there  is  a  God  to  confer  honor  and  felicity  upon 
them.  It  was  under  the  deep  impression  of  this  truth  the  Apos- 
tle says,  How  much  more  shall  we  who  receive  abundance  of 
grace,  and  of  the  gift  of  righteousness  be  delivered  from  ruin, 
and  reign  in  life  by  Jesus  Christ.  All  the  days  of  their  appoint- 
ed time  they  shall  dwell  under  the  defence  of  the  Most  High, 
and  abide  under  the  shadow  of  the  Almighty.  Yes,  the  arm 
that  is  stretched  over  the  sea,  and  shakes  the  kingdoms  of  the 
earth,  the  arm  that  rends  the  mountains,  and  scatters  the  ever- 
lasting hills  is  their  support  and  deliverance.  Christ  not  only 
delivers  his  people  from  wrath,  he  gives  them  a  present  salva- 
tion, and  a  life  that  grows  and  Nourishes  here  to  be  matured  in 
glory. 

A  life  of  grace  and  glory  is  enjoyed  by  all  who  hear  the  Sa- 
viour's voice:  they  enjoy  what  truly  deserves  the  name  of  life — 
a  life  that  shall  never  end — a  life  that  is  the  first  dawning  of 
heaven  and  eternal  glory  let  into  the  heart.  It  will  continually 
progress  and  collect  new  degrees  of  perfection  until  the  veil  of 
mortality  be  drawn,  and  the  soul  freed  from  its  earthly  prison, 
shall  shine  forth  in  its  native  dignity  and  glory  to  worship  and 
adore  before  Jehovah's  throne,  to  drink  for  ever  of  the  river  of 
life,  and  for  ever  fly  forward  to  new  glories  and  new  enjoyments. 
O  eternity!  what  sources  of  living  joy  dost  thou  open  to  the 
pious  soul'  O  Son  of  God,  author  of  life,  how  dost  thou  beautify 
and  glorify  perishing  mortals! 


IIEARIVCJ    AXD    SF,KI\G.  153 

IMPUnvKMKNT. 

Why  is  it  that  all  do  not  hear  the  voice  of  iho  Son  of  God,  re- 
pent, and  believe  and  live?  Alas!  daily  experience  discovers  the 
lamentable  caus(^ — the  feelings  of  the  unrenewed  heart  are  op- 
posed to  the  grace  that  brings  salvation;  many  of  you  come 
here  into  the  sanctuary  of  God — in  the  gospel  you  hear  the 
voice  of  his  dear  Son;  but  how  do  you  regard  it?  Like  the  idle 
wind  that  you  heed  not — it  dies  away  upon  your  ears  like  the 
soft  whispers  of  the  gentle  breeze;  it  finds  no  way  to  j^our  hearts 
— you  neither  believe  nor  obey  it.  O  my  dear  friends!  crea- 
ture of  yesterday,  to  die  to-morrnw — is  it  wiiJi  this  same  indif- 
ference you  will  hear  the  Saviour's  voice  when  its  calls  will 
awaken  your  sleeping  dust,  and  you  appear  at  his  tribunal?  O 
no;  you  will  then  hear  it  in  thunders  that  will  rend  your  hearts — 
the  sentence  depart!  will  fall  upon  you  with  all  the  terrors  of 
despair  and  death! 

There  are  those,  indeed,  who  pa}^  some  regard  to  the  Sa- 
viour's voice — are  sensible  that  it  declares  their  duty;  but  to 
them,  the  world  speaks  louder,  and  in  more  pressing  accents; 
they  are  not  daring  sinners,  nor  bold  transgressors — their  lives 
are  decent  and  orderly — ihey  hear  the  word  with  tender  feel- 
ings, and  believe  the  time  will  come  when  they  will  be  ti'uc 
Christians — they  are  almost  Christians  now.  But  will  an  al- 
most Christian  be  taken  into  heaven?  does  the  gospel  make  any 
promises  to  future  repentance'?  JMo,  its  language  is,  To-day  if 
ye  will  hear  his  voice  harden  not  your  hearts. 

Behold  that  man,  dear  friends,  who  in  an  accepted  time,  with 
a  willing  heart  has  listened  to  his  Saviour's  voice;  behold  him 
happy  as  he  contemplates  this  act  which  is  past,  and  still  more 
happy  as  he  cpntemplates  what  is  to  come.  A  sweet  serenity 
overspreads  his  soul — his  peace  is  made  with  God.  From  tlie 
time  in  which  he  first  believed,  his  life  has  been  adorned  with 
good  works,  Jind  acts  of  piety;  his  days  that  remain,  will  flow 
on  increasing  in  grace  and  the  knowledge  of  God;  he  lives  on 
earth  an  example  of  godliness,  and  he  will  be  an  object  of  eter- 
nal happiness;  every  day  the  cords  of  love  that  bind  him  to  his 
Redeemer  draw  closer  and  closer  around  his  heait;  he  rejoices 
20 


'lr>4  HF.Ai'.rvr;    ami  >kf,i\i!, 

in  the  good  part  he  has  chosen,  and  that  will  never  be  taken 
from  him.  Often,  indeed,  clouds  of  sorrow  sink  dark  and  gloomy 
around  him,  and  the  antjry  tempests  of  adversity  beat  upon  his 
head;  but  in  all  the  troubled  scenes  of  earth,  when  lie  thinks  of 
his  Father's  house,  his  Saviour's  love,  the  heavenly  rest,  then 
his  heart  is  composed,  and  all  is  peace  within.  The  sun  of  his 
days  will  go  down  and  set  in  peace;  in  the  sleep  of  death  he 
will  close  his  eyes,  leaning  on  the  bosom  of  his  Saviour;  the 
next  moment  he  will  awake,  but  it  will  be  in  the  splendors  of 
the  new  Jerusalem,  in  eternal  life,  in  glory  unftiding. 


SERMOX    XVI 1 1. 


ITtOUTAL  LIFE. 

''*Thou  carriest  ihc.m  away  as  with  a  JioatJ;  th'^ii  arc   fl«  a  sletp:  in  ihc 
morning   they  arc    like    grass   il^hich    graoctk    up.'"  —  I'salms    xc, 

V  VERSE. 

It  is  recorded  in  profane  history,  that  when  the  inmicnsc 
hordes  of  Persia  were  about  to  invade  Greece,  they  were  re- 
viewed by  their  sovereign,  who  vainly  deemed  theni  invincible. 
In  passing  along  their  crowded  ranks,  and  beholding  their  ])er- 
feet  equipment  and  gallant  bearing,  his  bosom  swells  with  the 
certain  hope  of  success,  and  his  ambitious  fancy  is  anticipating 
the  easy  conquest  of  the  fair  fields  of  Greece,  and  revelling 
amidst  the  spoils  of  vanquished  foes.  But  all  at  once  his  coun- 
tenance is  seen  to  Aill,  a  tear  drops  from  his  eye.  Arrayed  in 
all  the  pride  of.royalty,  and  surrounded  by  all  the  circuriibtances 
of  what  men  call  glorious  wai-,  he  remembers  that  he  is  a  man. 
I  weep,  says  he,  to  think  that  out  of  all  these  myriads,  not  a 
single  individual  will  !>urvive  the  period  of  a  iiundred  years. 

The  psalm  in  whicb  our  text  occurs  picsents  a  somicwhat 
similar  scene.  It  is  tho  well  known  prayer  of  Moses,  the  man  of 
God,  and  it  is  commonly  supposed  to  have  been  written  upon 
an  occasion  peculiarly  trying  to  his  faith,  and  painful  to  his  feel- 
ings.    He  had  been  the  honored  instrument  of  Icadini:  fnrlh   his 


156  MORTAL    LIFE. 

cay)tive  countrymen  free  and  triunnphant  out  of  the  land  of  op- 
pression, and  the  house  of  bondage.  Yet  with  the  b.isest  in- 
gratitude they  forgot  the  God  who  redeemed  them,  and  fightly 
esteemed  the  roek  of  their  salvatif»n. 

By  repeated  acts  of  unbelief,  murmuring,  lust,  and  idolatry, 
they  not  only  provoke  him  once  and  again  to  cut  down  thou- 
sands o(  tlieir  number,  but  even  compel  him  to  swear  in  his 
wrath,  that  with  only  two  exceptions,  none  of  that  generation 
should  enter  into  Canaan's  rest;  but  that  their  bones  should  fall 
and  rot  in  the  wilderness — a  monument  at  once  of  the  guilt  and 
frailty  of  man,  and  the  justice  and  wrath  of  God. 

The  remembrance  of  the  bleached  bones  which  already  mark- 
ed so  many  of  the  past  stages  of  their  journey,  and  the  prospect 
of  the  fell  and  sweeping  devastation  which  was  to  annihilate  an 
entire  race,  himself  not  excepted,  were  no  less  solemn  than  af- 
fecting to  the  mind  of  their  pious  and  patriotic  leader,  and  here 
in  most  plaintive,  yet  submissive  strains,  he  gives  vent  to  the 
emotions  of  his  bursting  heart. 

Between  the  mighty  monarch  of  Persia,  and  the  meek  pro- 
phet of  Israel,  there  was  no  resemblance  in  point  of  character; 
but  their  respective  situations  admit  of  comparison,  and  their 
conduct  of  a  striking  contrast.  Each  commands  a  numerous 
army — each  on  surveying  his  hosts  is  impressed  with  a  sense  of 
human  mortality;  but  the  views  of  the  one  reach  to  a  hundred 
years;  the  views  of  the  other  are  limited  to  three  score  years 
and  ten.  The  Persian  weeps  for  slaves;  the  Israelite  mourns 
over  the  fate  of  friends,  countrymen,  brothers.  The  grief  of  the 
king  seems  to  have  been  a  mere  momentary  sentimental  effu- 
sion, which  exercised  no  permanent  influence,  and  produced  no 
practical  effects.  But  if  tears  fell  from  the  prophet's  eye,  they 
are  embittered  by  consciousness  of  his  own  and  his  people's  ini- 
quities, and  hence  we  find  that  his  feelings  unburdened  them- 
selves in  prayer.  His  faith  fixes  its  strong  grasp  upon  omnipo- 
tence, and  stays  itself  upon  the  faithfulness,  the  unchangeable- 
ness,  and  the  eternity  of  the  great  Creator,  and  thus  he  exclaims^ 
Lord,  thou  hast  been  our  dwelling  place  in  all  generations;  be- 
fore the  mountains  were  brought  forth,  or  ever  thou  hadst  form- 


MUntAL   LU'K.  157 

ed  the  earth  and  the  world,  even  from  everlasting  to  everlasting, 
thou  art  God;  thou  tiirnest  man  to  destruction,  and  saycst,  Re- 
turn ye  children  of  men;  thou  carriest  them  away  as  with  a 
flood,  brethren,  is  not  our  condition  very  .similar  to  that  of 
Moses  when  he  penned  this  psalm f  like  him  are  we  not  often 
called  to  mourn  over  the  wrecks  of  our  common  humanity,  our 
kindred  and  friends  who  are  no  more,  and  looking  up  to  the 
sovereign  disposer  of  all  things,  adoring  his  dread  power  and  his 
terrible  majesty,  are  we  not  forced  instinctively  to  exclaim.  Thou 
carriest  them  away  as  with  a  flood? 

Our  text  leads  us  to  contemplate  the  shortness  of  mortal  life. 
The  sacred  writers  when  they  would  describe  the  brevity,  and 
uncertainty  of  our  earthly  existence,  employ  images  the  most 
varied  and  striking;  according  to  them  the  life  of  man  is  a 
shadow,  a  cloud,  a  breath;  it  resembles  the  swift  ships,  the  wea- 
ver's shuttle,  the  eagle  darting  on  his  prey.  Within  the  short 
compass  of  this  very  psalm,  Moses  heaps  figure  on  figure,  in 
order  to  express  the  sense  he  had  of  his  own,  and  his  fellow-crea- 
ture's speedy  mortality.  They  are,  says  he,  as  a  sleep,  that  is,  like 
a  pleasing,  but  baseless  vision  of  the  night,  in  which  the  events  of 
many  years  are  crowded  into  the  space  of  a  few  moments,  but 
the  sleeper  awakes,  and  behold  it  is  a  dream.  They  are  like 
grass,  which  in  the  morning  groweth  up,  and  appears  verdant 
and  flourishmg,  l)ut  in  the  evening,  before  the  expiring  of  one 
short  day,  it  is  cut  down  or  withered.  Again,  we  spend  our 
days  as  a  tale  that  is  told — a  mere  fiction  or  fable,  destitute  of 
all  substantial  reality.  And  here,  varying  the  metaphor,  he  says, 
"Thou  carriest  them  away  as  with  a  flood."  And  what  is  a 
flood?  or  to  what  flood  does  Moses  refer?  The  allusion  may  have 
been  to  the  great  and  universal  flood,  the  deluge  that  swept  away 
a  whole  world  of  the  ungodly.  In  anticipating  the  wide  spread 
desolation  which  was  to  come  upon  his  peoi)le,  Moses  can  com- 
pare it  with  nothing  but  that  ever  memorable  infliction  of  divine 
vengeance,  when  all  heaven's  windows  were  opened,  and  every 
fountain  of  the  great  deep  unsealed,  and  the  mighty  and  merci- 
less ocean  was  permitted  to  burst  its  wonted   barriers,  and  no 


lijS  M'O/.TAL    LIFK. 

sf.ay  wan  plnccd  to  the  proud  rnging  of  its  waves.     What  a  plC" 
ture  of  the  ravages  of  death!  ! 

But,  perhaps,  the  similitude  in  our  text  might  have  had  a  less 
remote  origin.  The  Israelites  had  not  yet  witnessed  the  swell- 
ings of  Jordan,  tlirough  wliicli,  by  their  Makei-'s  presence  and 
power  they  were  to  pass  dryjshod;  but  they  had  witnessed,  and 
never  cou!(]  they  forget,  t!ie  watery  ramparts  of  the  Red  Sea, 
when,  rejoicing  in  their  God,  tiiey  walked  through  the  ilood  on 
foot,  which  the  Egyptians  essaying  to  do  were  drowned.  And 
while  standing  safe  and  victorious  on  the  opposite  shore,  fLill  of 
recollections  of  the  country  which  they  had  left,  they  can  con- 
trast the  regular,  pacific,  fertilizing  Hood  of  Egypt's  river  with 
the  sudden  and  overwhelming  inundation  their  eyes  now  beheld; 
that  awful  flood  which  carries  away  their  foes,  when  Pharoah 
and  his  chosen  captains,  and  their  chariots,  and  horsemen,  and 
all  their  muhitudc  are,  in  a  moment,  covered  by  the  depths,  and 
sink  into  the  bottom  like  a  stone,  yea  the  ilood  covers  them,  they 
sink  as  lead  in  the  mighty  waters.  If  Moses  referred  to  this 
event,  what  an  alarming  view  of  deatli! 

But  there  were  scenes  nearer  still,  and  of  more  frequent  oc- 
currence, wh.ich  would  vividly  picture  forth  to  the  Israelites  the 
emblem  in  the  text.  They  were  travelling  through  an  arid, 
hilly  tract,  full  of  deep  ravines,  which  were  generally  dry,  but 
which,  on  the  occurrence  of  the  heavy  showers  of  that  climate, 
are  lilied  to  overflowing.  These  empty  channels  are  sometimes 
frequented  by  travellers,  as  furnishing  the  most  accessible  and 
easy  paths  through  the  mountains;  but  with  such  sudden  and 
resistless  itiipctLiosity  do  the  swollen  torrents  occasionally  rush 
down,  that  the  unfortunate  travellers  arc  surprised  i:i  their  en- 
campment or  on  their  march,  and  then  tents,  and  cattle,  and  hu- 
man beings  are  carried  away  with  the  flood,  and  overwhelmed 
in  one  cotnnicn  ruin.  These  are  the  streams  of  the  south,  to 
which  another  psalm  makes  reference,  "Turn  again  our  capti- 
vity, O  Lord,  as  the  streams  in  the  south."  Now  the  Israelites 
must  have  passed  the  scene  of  many  such  inundations  before 
reaching  the  borders  of  the  land  of  promise,  and   tiiey  could 


MOj'.TAr,  i.irK.  IfiO 

therefore  fri'cly  enter  into  the  mcaiiii^gof  the  projihcts  hmguage, 
"Thou  carriest  them  away  as  with  a  flood." 

These  iiTp.arks  enal)!e  us  to  perceive  the  general  idea  intend- 
ed to  be  conveyed  by  comparing  death  to  a  flood.  U  is  the 
idea  ofdestruction — fell,  certain  destruction  — for  such  is  the  inva- 
riable consequence  of  a  flood  like  thai  whicli  is  here  supposed. 
Moses  does  not  compare  death  to  the  noisy,  but  iiarmlcss  tfTer- 
vescence  of  some  swollen  brook;  nor  is  it  merely  the  gradual 
rise  of  ocean's  tide  beyond  its  ordinary  bounds — far  less  is  it  the 
gentle,  tquabie,  enrirhiiig  inundation  of  a  river,  which  periodi- 
cally overflows  its  banks,  and  in  the  absence  of  genial  show-ers 
invigorates  and  fructifies  the  thirsty  ground;  br.t  it  is  the  flood 
of  the  mountain  torrent,  careering  in  its  might,  or  the  still  more 
fearful  flood  of  some  vast  accumulated  mass  of  waters,  which 
Jiave  burst  through  the  feeble  mound  that  hemmed  them  in,  and 
with  the  speed  and  the  thunders  of  an  Alpine  avalanche,  carries 
into  the  vale  b(  low  desolation  and  ruin.  Vvitli  tiie  mention  of 
such  a  flood,  the  idea  of  destruction  is  inseparably  connected — 
the  destruction  of  human  property,  doubtless  ploughing  up  the 
fertile  soil,  and  carrying  it  away  to  the  ocean,  leaving  the  onco 
green  meadows  covered  w  ith  rubbish  and  stones;  carrying  aw^ay 
houses,  and  rendering  useless  whatever  ministers  to  domestic 
comfort.  Rut  what  is  tlie  destruction  of  human  property  com- 
pared with  the  sacriflce  of  human  life?  The  former  may  be  re- 
placed; but  who  can  give  back  vital  existence,  oi-  re-breathe  into 
the  nostrils  the  breath  of  life?  who  can  re-plant  the  living  soul/ 
The  mighty  tonent  is  frequently  a  swil't  and  certain  means  of 
destroying  human  life.  D'ATcvcnt,  indeed,  may  be  the  circum- 
stances under  which  it  carries  mortals  into  the  abyss  of  eternit}-; 
but  whether  ihey  pass  out  of  this  world  into  the  next  silently^ 
and  almost  unconsciously,  or  whether  there  be  a  convulsive 
struggle  with  the  destroying  enemy — "  the  drowning  cry  of  some 
strong  swimmer  in  his  agony" — still  it  is  destruction,  so  far  as  re- 
gards the  body,  until  the  morning  of  the  resurrection.  And, 
therefore,  it  is  here  flljy  employed  as  an  emblem  of  death,  whose 
ready  messenger  it  is.  This  is  one  of  its  most  gloomy  and  for- 
bidding features,  that  it  dissohes  the  dearest  and  tcnderest  ties. 


160  MORTAL    LIFE. 

Let  me  here  express  the  sentiment  of  a  good  and  great  man. 
Take  from  me,  says  he,  the  wealth  and  ordinary  comforts  of 
life,  divest  of  every  honor  and  influence  which  power  or  weaUh 
have  given  me,  deprive  me  even  of  my  good  name,  which  is  bet- 
ter than  riches,  and  all  that  riches  can  command — do  this;  but 
leave  me  the  friends  that  have  poured  blessings  on  my  days. 

The  destruction  caused  by  a  flood  is  sudden— and  this  is  a 
circumstance  which  adds  in  no  small  degree  to  the  terrors  of 
such  a  scene.  Think  of  the  calm  evening  quiet  of  home,  or  the 
peaceful  slumbers  of  night  invaded  by  the  sudden  inroad  of  a 
torrent  of  waters,  foaming  as  if  in  fnry,  and  roaring  for  their 
prey.  Think  of  a  well  regulated  Christian  family — they  have 
spent  the  evening  in  sweet  converse,  have  bowed  before  the 
altar  of  their  God,  and  have  separated  to  enjoy  the  repose  of 
the  night;  the  industrious  laborer  has  laid  his  weary  limbs  on 
the  bed  of  rest;  the  little  child  in  soft  and  gentle  slumbers,  dreams 
of  the  innocent  plays  of  the  day — the  flood  bursts  upon  them, 
and  ere  they  are  aware  they  have  slept  the  sleep  of  death.  The 
man  of  business  may  have  counted  the  gains  of  the  day,  locked 
up  in  his  cofter — but  the  flood  comes,  he  loses  his  all,  and  his 
soul  is  required  of  him.  Others,  perhaps,  forgetting  the  Master's 
solemn  admonition,  arc  allowing  themselves  to  be  overcharged 
with  surfeiting  or  drunkenness,  and  so  that  night,  that  awful 
night  of  death,  comes  upon  them  unawares.  O  brethren,  is  not 
this  the  very  scene  so  graphically  described  by  the  pen  of  truth? 
As  the  days  of  Noah  were,  so  shall  also  the  coming  of  the  Son 
of  Man  be — for  as  in  the  days  of  Noah  they  were  eating  and 
drinking,  marrying  and  giving  in  marriage,  and  knew  not  until 
the  flood  came  and  took  them  all  away,  so  shall  the  coming  of 
the  Son  of  Man  be. 

But  again,  tlie  destruction  caused  by  a  flood  is  indiscriminate, 
wherever  it  spreads  its  ravages  arc  made.  Like  death,  whose 
fit  instrument  we  have  seen  it  to  be,  it  has  no  respect  of  persons, 
or  of  property.  It  will  enter  the  king's  palaces  as  readily  as 
the  cottages  of  the  poor — it  will  assail  the  crowded  streets  equally 
with  the  lonely  tenants  of  the  sequestered  vale;  and  it  is  no  less 
indiscriminate  as  to  the  victims  whom  it  engulphs.     On  it  rushes 


MORTAL    LIFE.  IGl 

with  undistingnlshing  and  resistless  speed,  passing  by  none  on 
its  course — pitying  none,  s|)aring  none — fronn  the  infant  on  its 
mother's  breast,  to  the  old  man  in  second  childhood— all,  all 
meet,  and  are  mingled  in  the  mighty  mass  of  waters.  And  O 
the  scones  of  domestic  distress  that  follow — there  you  see  tlie 
husband  lamenting  for  the  desire  of  iiis  eyes— or  the  wife  left  a 
widow — and  children  made  orphans.  Orphan!  a  word  so  ex- 
pressive of  all  that  is  comfortless  and  disconsolate.  Enter  the 
family,  over  which  two  affectionate  and  pious  parents  preside, 
and  you  have  a  view  of  as  much  human  enjoyment  as  is  to  be 
found  on  earth.  The  scene  of  domestic  happiness  that  presents 
itself,  will  be  apt  to  make  you  forget  that  this  is  a  world  of 
change  and  disappointment;  but  go  into  the  family  which  death 
has  invaded,  and  sent  one  or  both  parents  to  an  untimely  grave, 
and  what  scene  do  you  behold!  Helpless  children,  without  a  con- 
trolling and  devoted  head — each  one  cast  upon  the  stormy 
ocean  of  life,  like  a  frail  bark  left  in  the  midst  of  the  sea,  with- 
out a  mariner  to  guide  its  path  through  the  troubled  waters. 
Ah!  who  will  supply  the  tenderness  of  a  mother's  love,  or  the 
kindliness  of  a  father's  care?  Is  there  a  heart,  in  which  glows 
the  least  spark  of  human  sympathy,  which  is  not  touched  with 
the  tale  of  an  orphan's  wrongs  and  sufferings? 

Another  peculiarity  in  the  ravages  of  a  flood  is,  that  in  its 
progress  it  is  irresistibly  powerful.  It  is  this  feature  in  the  case 
which  makes  a  sudden  inundation  one  of  the  most  appalling  dis- 
asters with  which  humanity  can  be  affected.  Until  if  has  spent 
its  strength,  man  feels  himself  to  be  entirely  powerless;  so  long 
as  the  fury  of  the  torrent  lasts,  human  skill  and  human  pru- 
dence are  altogether  futile.  And  surely  such  a  sight  is  well 
fitted  to  teach  proud  man,  in  these  days  of  scientific  eminence 
and  splendid  enterprize,  that  there  are  things  in  nature,  which 
he  can  never  master.  Man  has  taugiil  himself  to  do  much.  He 
can  traverse  the  pathless  ocean — he  can  rise  on  wings  to  the 
sky — he  can  move  with  incredible  velocity  over  the  face  of  the 
earth,  and  penetrate  deep  into  its  bowels — he  can  explore  the 
wonders  of  the  starry  heavens — he  can  subdue  the  violence  of 
fire,  and  arrest  its  progress;  but  let  him  endeavor  to  stop  or  re- 
21 


162 


MORTAL    LIFE. 


Strain  some  raging  flood,  and  it  will  mock  his  utmost  efforts,  and 
only  foam  and  rage  the  more.  On  it  speeds  its  rapid  course, 
heedless  of  all  intervening  obstacles,  and  puny  mortals,  who 
stand  trembling  beside  the  mighty  rushing  waters,  are  made  to 
feel  their  utter  impotence  against  the  terrible  works  of  God. 

Now  if  you  combine  togctlier  these  diflerent  ideas— ^first, 
That  a  flood  presents  the  image  of  certain  destruction,  that  in 
its  approach  it  is  sudden,  in  its  ravages  indiscriminate,  in  its  pro- 
gress irresistible — you  will  perceive  with  what  propriety  it  is 
here  employed,  as  an  emblem  of  death.  Is  a  flood  destructive? 
Death  is  destruction  as  to  tiie  body,  and  if  the  soul  be  unpardon- 
ed and  unholy,  death  is  everlasting  destruction  to  both.  Is  a 
flood  sudden  in  its  approach?  And  how  seldom  does  death  give 
warning,  or  if  warnings  be  given,  how  seldom  are  they  under- 
stood, or  heeded,  or  improved?  Men  will  still  whisper  to  them- 
selves peace  and  safety,  at  the  moment  when  swift  destruction 
is  upon  them,  even  w  hile  their  Master  is  changing  their  counte- 
nance, and  sending  them  away.  Is  a  flood  indiscriminate  in  its 
ravages?  And  whom,  then,  does  death  spare— what  age,  or  sex, 
or  condition,  or  character?  Is  it  the  young?  Why,  then,  in  yon- 
der repository  of  the  dead,  do  you  find  so  many  infant  graves? 
Is  it  beauty?  Why,  tlien,  is  tliat  once  blooming  face  now  cov- 
ered with  ashy  paleness,  and  wherefore  are  those  once  bright 
and  sparkling  eyes  now  glazed,  and  fixed,  and  motionless?  Ah! 
why,  then,  those  monumental  stones,  designed  to  give  lustre  to 
death,  and  splendor  to  the  grave?  Ail  lie  down,  indiscriminately, 
in  the  same  dust,  and  the  same  worms  revel  on  them,  at  their 
pleasure.  Finally,  is  a  flood  irresistably  powerful?  And  what 
mortal  can  vanquish  death?  what  man  hath  power  over  the 
spirit,  to  retain  the  spirit,  or  what  man  hath  power  in  the  day 
of  death?  who,  of  the  children  of  Adam,  was  ever  discharged 
scathless  in  that  war?  VV^th  the  same  case  with  which  he  casts 
forth  the  beggar,  he  consigns  the  crowned  emperor  to  the  burial 
place  of  his  fathers.  No  bribe  can  corrupt — no  power  can  stay 
him;  he  is  a  king — 0  yes!  the  king  of  terrors! 

But  though  death  be  the  inevitable  lot  of  all — yet,  blessed  be 
God!  there  is  another  aspect  under  whirh  it  may  be  viewed, 


MORTAL    LIFE.  103 

nnd  according  to  which,  instead  of  being  a  destroyer,  it  becomes 
the  harbinger  of  eternal  hfe  and  peace.     The  flood  of  death, 
however  dark  and  dismal  in  the  prospect,  does,  in  the  end,  gently 
waft  the  Christian  to  the  shores  of  bliss.     And  surrounded,  as 
we  are,  with  scenes  of  mortality,  what  better  can  we  do  than 
simply  set  before  you  the  gospel  of  the  once  dead,  but  now  ever 
living  One — which  will  impart  to  tlic  souls  of  believers,  in  cir- 
cumstances the  most  trying,  everlasting  consolation,  and  good 
hope  through   grace.     When  the  enemy  shall  come  in  like  a 
flood — what  enemy  it  matters  not,  be  it  guilt,  or  temptation,  or 
depravity,  or  satan,  or  the  world,  or  alfliction,  or  persecution,  or 
death;  when  the  enemy  shall  come  in  like  a  flood— suddenly, 
impetuously,  and  as  it  might  seem,  irresistibly — then  the  spirit 
of  the  Lord  shall  lift  up  a  standard   against  it;  he  will  put  the 
promise  on  your  lips,  surely  in  the  floods  of  great  waters,  they 
shall  not  come  nigh  unto  thee,  and  then  you  will  exclaim.  Thou 
art  my  hiding  place,  thou  shalt  preserve  me  from  trouble,  thou 
shalt  compass  me   about  with  songs  of  deliverance,  and  then 
your  faith  will  sing,  The  floods  have  lifted  up  their  voice,  the 
floods  have  lifted  up  their  waves;  but  the  Lord  on  high  is  migh- 
tier than  the  noise  of  many  waters,  yea,  than  the  mighty  waves 
of  the  sea;  the  Lord  sitteth  upon  the  floods — yea,  the  Lord  sit- 
leth  king  for  ever;  the  Lord  will  give  his  people  strength — the 
Lord  will  bless  his  people  with  peace — Amen. 

What  is  lifo'! — 'tis  all  a  vapor, 
Soon  it  vanishes  away; 
Life  is  lijje  a  dying  taper, 
Oh!  my  soul  why  wish  to  stay] 
Wliy  not  spread  t!iy  wings  and  fly 
Straight  to  yonder  world  of  joy? 

See  that  glory,  how  resplendent, 
Brighter  far  than  fancy  paints. 
There,  in  majesty  transcendent, 
Jesus  reigns,  the  king  of  saints; 
Spread  thy  wings,  my  r^oul,  and  fly 
Straight  to  yonder  world  of  joy. 


SERMON  XIX. 


GOSPEL  FKIENDSfilP. 


^^ A  friend  lovelli  at  all  times,  and  a  hrother  is  born  for  adversity. " — Pro- 
verbs XVII  CHAP.,  XVII  VERSE, 

In  every  age  of  the  world,  men  have  bestowed  magnificent 
eulogiums  on  friendship.  It  has  been  pronounced,  next  to  wis- 
dom, the  richest  favor  that  heaven  has  bestowed  on  the  earth. 
It  has  been  called  the  ornament  of  prosperity,  the  consolation 
of  adversity,  the  balm  of  sorrow,  the  guide  of  youth,  the  staff  of 
old  age,  the  support  of  life,  the  pledge  of  immortality.  And 
who  does  not  at  once  approve  these  sentiments?  Let  a  man  be 
placed  in  the  most  beautiful  and  delicious  solitude — but  let  it  be 
his  hard  condition  to  have  no  friend  in  the  midst  of  these  de- 
lights— he  will  languish,  and  his  existence  become  an  insupport- 
able burden.  Man  was  made  for  society;  when  alone,  he  feels 
his  feebleness  and  need  of  support.  Were  friendship  banished 
from  earth,  the  loss  would  be  as  great  as  if  the  sun  were  struck 
out  of  the  universe.  This  sermon  I  devote  to  true  friendship, 
and  let  all  our  hearts  concentrate  in  the  interesting  meditation, 
whilst  I  first  open  its  source,  and,  secondly,  display  its  eflects. 

1.  We  will  open  the  source  of  true  friendship,  and  doing  this, 
we  will  notice  tiiosc  impure  sources,  from  which,  true  friendship 


t:OSPEL    FRIKN'DSIHI'.  1G5 

cannot  flow,  that  we  may  the  more  readily  discover  its  real 
source.  Among  the  ordinary  causes  of  apparent  friendship  and 
familiarity  among  men,  we  easily  discover  that  they  are  found 
in  interest,  vanity,  pleasure,  or  sympathy.  But  true  friendship 
proceeds  from  none  of  these  sources. 

I.  It  does  not  proceed  from  interest.  True,  indeed,  interest 
has  powerful  attractions  for  many  hearts — it  unites  thieves  and 
robbers,  and  associates  them  for  their  mutual  safety.  But  take 
interests  the  most  delicate,  and  decorate  them  with  the  most 
imposing  names — they  cannot  be  the  source  of  solid  friendship; 
for  if  in  the  inevitable  train  of  human  vicissitudes  these  interests 
change,  then  those  who  have  professed  the  warmest  friendship, 
will  turn  their  backs  to  each  other.  The  cause  subsists  no 
longer — the  efiect  necessarily  ceases.  I  say  still  more;  let  in- 
terests, contrary  to  those  on  which  their  friendship  was  formed, 
seem  to  demand  it,  and  those  who  appeared  for  years  to  be 
warm  friends  will  hate  and  detest  each  other.  How  many 
friendships  that  have  appeared  to  be  cemented  for  years,  have 
degenerated  into  open  ruptures  and  scandalous  hatred?  howr 
many  mouths  are  cursing  each  otiier  to-da3',  who  were  blessing 
each  other  yesterday? 

Friendship  is  a  union  of  hearts;  but  never  in  the  commerce, 
grovelling  and  mercenary,  which  interest  produces,  can  hearts  be 
united.  Shall  any  one  say.  May  we  not  seek  delight  and  advan- 
tage too,  in  the  bosom  of  friendship?  I  answer,  delight  and  ad- 
vantage are  the  natural  fruits  which  it  bears — not  the  principle 
from  which  it  emanates.  Never,  no,  never,  can  the  fatal  germ 
of  cruel  hatred  be  that  of  amiable  concord.  Doth  a  fountain 
send  forth  at  the  same  place,  sweet  water  and  bitter?  Interest, 
which  so  often  separates  men,  and  arms  brother  against  brother, 
cannot  be  the  bond  that  unites  true  friends. 

II.  It  is  not  vanity;  yet  vanity  appears  to  have  great  power. 
Is  a  man  distinguished  by  his  rank,  his  otriccs — docs  he  stand 
high  in  society — has  he  great  wealth  and  influence — how  many 
gather  around  him,  and  esteem  it  great  honor  to  be  mentioned 
among  his  friends?  This  man  may  appear  to  be  more  iiappy 
than  the  illustrious  Socrates,  who,  when  rallied  for  living  in  a 


166  GOSI'EL    FillEN'DSIin'. 

very  small  house,  said,  Ah!  I  never  expect  to  see  it  filled  ^vilh 
friends.  If  those  who  court  the  favor  of  the  great,  do  it  from 
feelings  of  friendship,  why  has  the  conviction  been  common  to 
all  nations  and  ages,  that  the  great  of  the  earth,  that  mighty 
monarchs  rarely  had  friends?  Why  was  it  that  Solomon  found 
only  one  among  a  thousand?  Why,  just  for  this  reason — that  the 
heart  cannot  bind  itself  to  pompous  titles,  to  splendid  equipages, 
to  the  glitter  of  wealth.     Heart  can  only  connect  itself  to  heart. 

III.  Friendship  is  not  the  love  of  pleasure.  Often  splendid 
feasts  and  gay  parties  are  designated  as  the  meeting  of  friends. 
Here,  truly,  ofiicious  compliments,  and  warm  felicitations  are 
exchanged;  but  instead  of  looking  there  for  the  source  of  friend- 
ship, you  may  rather  look  there  for  its  tomb.  Yes,  the  party  of 
pleasure  which  commences  with  every  appearance  of  cordiality, 
and  all  the  symptoms  of  affection,  only  closes  with  either  offen- 
sive remarks,  or  evident  disdain,  or  secret  aversion. 

O  world'  if  this  be  thy  friendship,  may  I  ever  be  deprived  of 
the  fatal  present! 

It  remains  that  I  say  a  word  respecting  that  mechanical  incli- 
nation, or  sympathetic  feeling,  that  moves  us  to  certain  objects 
without  choice  or  reflection.  I  acknowledge  that  a  conformity 
of  manners  and  inclinations  has  a  charm  to  attach  persons,  one 
to  another.  Cut  this  is  not  the  foundation  of  friendship.  How 
often"  docs  reason  hasten  to  disavow  the  first  impressions  of  na- 
ture? how  soon  are  the  feeble  bonds  broken  that  persons  have 
formed,  they  know  not  how?  Lavish  the  name  of  friendship  as 
you  please,  nothing  is  more  certain  than  that  it  cannot  exist  but 
where  the  soul  of  the  one  is  knit  to  the  soul  of  the  other,  and 
they  both  love  as  one  soul.  Tlic  causes  we  have  mentioned 
will  never  produce  this  effect. 

Where,  then,  shall  the  source  of  pure  friendship  be  found?  It 
is  found  alone  in  religion — it  is  the  union  of  souls  by  means  of 
religion  and  virtue.  This  is  its  primitive  attribute— its  essential 
and  fundamental  character.  To  establish  this  position,  I  might 
adduce  the  sages  of  paganism,  who  have  united  in  declaring  that 
virtue  alone  engenders  friendship,  preserves  and  seasons  its  never 
decaying  delights,     rcriclcs,  the  noble  Athenian,  said,  I  will 


GOSI'EL    FRIENDSmi'.  107 

choose  my  friend  at  the  altar  of  the  Gods.  A  Roman  requested 
one  of  his  friends  to  perform  for  him  an  unjust  service.  Jieing 
refused,  he  said,  And  what  need  have  I  of  your  friendship,  if 
you  will  do  nothing  for  me?  To  which,  the  other  replied,  And 
what  need  have  I  of  yours,  if  it  oblige  me  to  depart  from  the 
sacred  rules  of  duty?  Better  be  deprived  of  all  our  friends,  than 
to  violate  religion  and  justice  to  preserve  them. 

But  let  us  hear  the  instructions  of  God's  holy  word  on  this 
point. — '-Make  no  friendship  with  an  angry  man — and  with  a 
furious  man  thou  shalt  not  go — enter  not  into  the  path  of  the 
wicked,  and  go  not  in  the  way  of  evil  men."  The  ground  of 
this  warning  is  very  apparent,  for  who  does  not  know  with  what 
ruinous  facility  vices  are  propagated,  and  how  they  are  com- 
municated from  one  to  another.  "He  that  walketh  with  wise 
men  shall  be  wise;  but  a  companion  of  fools  shall  be  destroyed." 
Friendship,  in  its  very  nature,  implies  that  it  is  a  society  of 
choice,  of  liking,  of  sentiment,  Avhich  cannot  subsist  without  sin- 
cerity, candor,  integrity,  and  good  faith.  VVould  you,  then, 
enter  into  friendship  with  any  one?  First  enquire.  Has  he  a 
generous  soul,  a  sound  mind,  and  a  feeling  heart?  But  above  all, 
Is  he  penetrated  with  the  fear  and  love  of  God?  is  he  sincerely 
religious?  Never  lose  sight  of  these  maxims — no  real  friendship 
without  virtue — no  solid  virtue  without  religion. 

Pure  friendship  admits  of  no  definition  but  this — They  who 
love,  and  they  who  are  beloved,  are  knit  together  as  one  soul, 
and  love  as  one  soul.  This  noble,  elevated  character,  is  alone 
formed  by  the  gospel,  under  the  inlluence  of  the  spirit  of  a  God 
of  love.  When  his  t:race  is  bestowed,  it  reaches  every  intellec- 
tual faculty,  and  every  moral  power  of  man;  it  re-models  his 
whole  ruined  nature,  and  re-impresses  upon  it  the  glories  of  Je- 
hovah's image;  the  light  of  life  illumines  the  soul,  and  all  the 
springs  of  thought  and  feeling  are  purified.  This  is  the  elFect 
of  religion  on  all  believers — producing  supreme  love  to  Christ, 
and  holy  affections  one  to  another.  Such,  in  the  happy  age  of 
the  infant  church,  were  the  first  disciples  of  Jesus  Christ.  They 
were  together,  and  had  all  things  in  common,  and  sold  their  pos- 
sessions and  goods,  and  parted  them  to  all  men  as  every  man 


168 


iOSPEL    rRIEN'DSHIP, 


had  need,  praising  God,  and  having  favor  with  all  the  people; 
they  had  one  heart  and  one  soul.  Astonished,  filled  with  admi- 
ration at  the  sight  of  a  union  so  intimate  and  holy,  the  heathen 
exclaimed,  "Behold  these  Christians,  how  they  love  one  an 
other." 

2.  Division.  The  effects  of  friendship.  We  may  distinguish 
three  periods  in  which  friendship  displays  itself.  First,  the 
happy  days  of  prosperity.  Second,  the  sorrowful  seasons  of 
adversity.  Third,  the  more  sad  season  still — when  a  friend  is 
left  to  survive  his  friend. 

1.  In  the  happy  days  of  prosperity,  then  heart  is  open  to  heart, 
and  one  soul  flows  into  another;  the  most  secret  thoughts  are 
confided  with  the  sweetest  security,  kindnesses  are  bestowed 
without  the  embarrassment  of  asking  for  them.  These,  and 
thousands  of  other  delightful  fruits  grow,  as  it  were,  without 
culture,  in  the  fertile  soil  of  friendship.  Then  mutual  aids  and 
counsels  are  given  in  all  important  undertakings — friends  study 
the  genius,  inclination,  and  temperament  of  each  other  atten- 
tively, that  they  may  acquire  the  art  of  directing  each  other  on 
all  occasions.  How  liable  to  fall,  on  the  slippery  path  of  prospe- 
rity, is  the  best  man;  but  then  will  his  friend  hasten  to  throw  a 
charitable  veil  over  his  errors,  and  to  hide  them  as  far  as  pos- 
sible, from  the  eyes  of  the  world;  but  in  secret  will  he  faithfully 
reprove  and  rebuke  him — "and  faithful  are  the  wounds  of  a 
friend — they  are  like  apples  of  gold  in  pictures  of  silver." 

Let  us  look  at  friendship  in  seasons  of  adversity.  Behold  two 
happy  friends;  all  at  once  one  of  them  is  calunuiiated,  oppressed, 
persecuted.  The  other  openly  defends  his  rights,  and  his  honor; 
he  hesitates  not  a  moment,  but  runs  into  the  breach.  A  power- 
ful adversary,  a  mighty  faction  may  threaten,  bitter  enemies 
may  bend  their  bows  and  shoot  their  arrows;  but  they  must 
pierce  his  heart  before  they  can  reach  liis  friend;  if  one  must 
be  ruined  he  will  be  the  first  victim.  Is  one  of  these  friends 
despoiled  of  all  his  goods,  and  reduced  to  poverty — never  before 
did  the  other  bless  God  with  the  same  grateful  feelings  for  giving 
him  property,  and  he  now  hastens  to  make  the  most  noble  and 
transporting  use  of  it.     He  divides  his  bread  and  his  garments 


COSrEL    FRIENDSHIP.  1G9 

with  liis  friend;  his  friend  is  poor,  but  no  less  dear  to  liim  on 
that  account.     He  is  covered  with  rags;  but  he  taices  him  in  iiis 
arms,  presses  him  to  his  heart,  and  cries  with  emotion,  Your 
goods  are  not  all  lost— you  have  got  a  true  and  faithful  friend. 
But  ah!  a  friend  may  not  only  be  poor,  but  sick   and  oppressed 
with  sorrow.     Then  the  other  weeps  with   him,  and  seeks  to 
dry  up  the  fountain  of  his  tears,  by  directing  his  mind  to  the  God 
of  all  consolation,  who  afllicts  those  he  loves.     Behold  Job,  sit- 
ting in  the  ashes,  and  covered  with  sores;  his  property  is  gone,. 
his  children  are  dead!    What  a  spectacle  of  misery  and  calami- 
ty! Three  of  his  friends,  having  heard  of  this  frightful  catastrophe, 
came  to  moiun  with  him.     Having  come  in  sight  of  this  sad  suf- 
ferer, they  rent  their  garments,  scattered  dust  upon  their  heads,  . 
and  sat  down  on  the  ground,  pouring  forth  sighs,  groans,  and 
tears,  and  unable  to  speak  a  word.  Job  himself  broke  the  fright- 
ful silence,  cursed  the  day  of  his  birth,  and  uttered  many  guilty 
complaints.     Then  Elihu,  the  wise  Elihu,  spoke,  and  said,  God 
is  good,  he  is  chastising  you  for  good.     Seek   him  by  earnest 
prayer,  he  will  be  appeased — you  will  see  his  face  in  joy.     The 
voice  o[  pious  friendship  awakened  Job  as  from  a  deep  sleep — 
convinced  and  penetrated,  he  cried,  I  have  sinned;  but  now  I 
bless  God — he  is  just  and  holy  who  hath  afflicted  me.     O!  then 
the  dark  day  of  his   sorrow  was  ended.     His  brothers,  sisters, 
and  friends  gathered  around  him,  comforting  and  consoling  his 
heart,  and  bringing  presents.     Such  are  the  eirecls  of  a  faithful 
friendship  in  the  day  of  affliction. — "A  friend  lovcth  at  all  times, 
and  a  brother  is  born  to  adveisity.'' 

When  a  friend  is  bereaved  of  his  friend,  llicn  comes  dreari- 
ness, loneliness,  and  sadness.  He  pays  the  last  sad  office  to  the 
clay  cold  bod)^  and  pours  his  tears  on  the  grave  of  his  departed 
friend;  but  does  his  friendship  then  expire?  No,  in  the  interior 
of  his  own  house,  he  speaks  often,  and  with  tenderneiss,  of  the 
friend- he  has  lost.  He  teaches  his  children  to  cherish  his  mem- 
ory and  revere  his  name.  He  often  cites  the  good  qualities  of 
his  heart — his  many  worthy  acts.  He  loves  to  speak  even  of 
his  figure,  his  tone  of  voice,  his  gestures,  his  remarks,  and  thus, 
by  a  kind  of  iiappy  illusion,  he  enjoys  anew  the  pleasures  he 
22 


I'/O  GOSPEL    FRIENDSHIP. 

formerly  tasted  in  his  society.  Has  this  friend  left  a  helpless 
widow,  and  little  orphans?  That  widow  finds  in  him  a  zealous 
friend,  and  these  orphans  another  father.  Yes,  they  are  dear  to 
him  for  their  father's  sake.  These  are  the  general  eflects  of 
true  friendship. 

Infidelity  has  made  it  a  matter  of  objection  to  the  scriptures, 
that  they  no  where  enjoin  the  cultivation  of  friendship;  but  how 
easily  may  the  objection  be  repelled,  by  instances  of  the  most 
pure,  disinterested,  and  noble  friendship  there  exhibited.  We 
will  notice  two  or  three  of  them. 

1.  That  of  David  and  Jonathan.  The  day  on  which  David 
appeared  before  Saul,  with  the  head  of  Goliath  in  his  hand,  was 
the  most  splendid  day  of  his  life.  Jonathan  was  transported 
with  joy,  and  participated  in  the  glory  of  his  friend.  The  youth- 
ful conqueror  was  ordered  to  remain  in  the  king's  palace,  and 
was  married  to  the  youngest  of  Saul's  daughters.  This  was  a 
new  bond  added  to  the  union  of  the  two  friends.  And  now 
were  the  happy  days  of  their  prosperity.  But,  alas,  how  short! 
how  soon  were  they  gone,  like  a  dream  of  the  night!  Yes,  hu- 
man happiness  is  a  momentary  flower,  it  only  blooms  to  fade. 
Saul  and  David,  having  returned  from  a  mighty  carnage  of  the 
Philistines — amidst  the  loud  acclamations  of  the  people,  the  king 
distinctly  heard  the  words,  "Saul  has  slain  his  thousands,  but 
David  his  tens  of  thousands."  Then  the  spark  of  bitter  envy  was 
kindled  that  gave  Saul  no  rest  by  day  or  night,  and  he  devised 
plans  to  have  him  put  to  death.  This  was  like  a  clap  of  thun- 
der to  the  heart  of  Jonathan;  but  it  neither  freezes  his  heart, 
nor  paralizes  his  tongue.  He  hastens  to  avert  the  danger  that 
threatens  his  friend;  he  appears  before  his  father,  and  says,  Is  it 
David  you  would  slay,  he  who  has  humbled  your  enemies;  he, 
who,  under  God,  has  been  the  instrument  of  the  deliverance  and 
glory  of  thy  people?  David,  the  husband  of  thy  daughter,  David, 
my  brother,  and  thy  son?  And  what  hath  he  done?  O!  my  dear 
father  will  you  sfain  your  hands  with  the  blood  of  the  innocent? 
O  generous  and  Hiiibful  friendship!  Its  voice  is  mighty— it  is  the 
eloquence  of  the  heart.  It  overcame  the  cruel  Saul;  he  could 
not  resist  the  first  movements  it  excited  in  his  soul,  and  he  swore 


GusPKL  FuiKxmrnr.  171 

tlmt  David  should  not  die.  But  it  only  produced  a  deceitful 
calm — the  next  time  Jonathan  plead  for  his  friend,  Saul,  foam- 
ing with  rage,  hurled  his  javelin  at  the  heart  of  his  own  son. 

The  scene  of  the  next  meeting  of  these  friends,  no  pencil  can 
portray.  They  met  in  silence  and  tears,  they  rushed  into  each 
others  arms  and  wept;  they  prayed  together,  and  vowed  lasting 
fidelity  and  friendship.  After  this  sorrowful  parting,  David  wan- 
dered from  place  to  place,  pursued  by  Saul.  At  length,  Jona- 
than finds  him  in  the  gloomy  and  dark  recesses  of  the  wilder- 
ness of  Ziph.  Then  they  open  their  hearts  to  each  other,  mu- 
tually exhort  each  other  to  confidence  in  God,  and  part  in  the 
hope  of  seeing  brighter  and  happier  days.  But  they  never  meet 
again — for  in  a  short  time,  the  amiable,  the  pious,  the  noble 
hearted  and  brave  Jonathan,  and  his  two  brothers,  fall  before 
the  Philistines;  and  Saul,  that  he  might  not  fall  alive  into  their 
hands,  takes  away  his  own  life. 

David  survived  his  friend.  And  not  satisfied  with  pouring 
out  his  tears  in  secret,  he  wished  all  future  ages  to  be  witnesses 
of  his  grief;  of  which,  he  has  left  an  authentic  monument  in  this 
pathetic  eulogy — 2  Sam.,  Chap.  T. 

The  next  seven  years  of  David's  life  are  spent  in  the  tumult  of 
arms,  in  battles,  and  revolutions;  but  Jonathan  still  lives  in  his 
heart.  At  length,  made  king  over  all  the  tribes — and  one  of  his 
first  acts  was  to  enquire  if  any  of  the  house  of  Saul  was  left — 
that  he  might  show  him  kindness  for  Jonathan's  sake.  Informed 
that  a  son  of  Jonathan  lived,  he  ordered  him  to  be  brought  with- 
out delay.  The  young  man  came,  trembling.  The  king  said, 
Fear  not,  mv  soul  is  still  attached  to  the  soul  of  thy  father. 
Come  now,  and  take  his  place;  my  home  shall  be  thy  home,  my 
table  thy  table.  And  he  restored  to  him  all  that  belonged  to 
Jonathan,  and  all  the  goods,  and  houses,  and  lands  of  Saul. 

Let  us  just  notice  another  instance  of  true  friendship,  that  of 
Onesipherus  to  Paul,  and  Paul  to  Onesipherus.  When  all  in 
Asia  forsook  Paul,  Onesipherus  stood  his  friend,  and  ministered 
to  his  wants.  When  Paul  was  a  prisoner  at  Rome,  treated  with 
peculiar  cruelty  by  his  enemies,  and  forsaken  by  many  professed 
friends,  Onesipherus  traced  him  to  his  dungeon,  and  owned  him 


172  GOSPEL    FRIErfDSHIP. 

as  a  friend — though  by  law  a  reputed  felon,  awaiting  his  execu- 
tion. At  the  risk  of  his  own  life,  he  waited  upon  him,  refreshed 
him,  cheered  his  heart  with  the  gift  of  his  hand,  and  the  light 
of  his  countenance.  Paul  was  poor  and  destitute,  enchained  and 
condemned  to  die.  What  could  he  do  to  requite  the  generosity 
of  his  friend?  O  his  feelings,  like  the  waters  of  a  fount,  which 
are  prevented  from  flowing  forth  in  their  natural  channel,  mount 
forcibly  up  to  heaven,  so  did  the  emotions  of  his  overflowing 
heart,  and  he  cried.  The  Lord  give  mercy  to  the  house  of  One- 
siphcrus.  The  Lord  grant  unto  him  that  he  may  find  mercy  of 
the  Lord  in  tliat  day. 

APPLICATIOIV. 

These  sublime  examples  are  as  so  many  faithful  and  splendid 
mirrors,  in  which,  we  behold  the  lovely  traits  and  characters  of 
pure  friendship.  It  flows  from  piety,  and  is  an  assemblage  of 
a  thousand  pious  feelings.  But  where  now  are  the  Jonathans 
and  Davids?  Nothing  is  more  common  than  the  name  of  friend; 
nothing  more  rare  than  true  friendship.  We  pass  over  whole 
centuries  in  the  world's  history,  and  hardly  discover  a  vestige 
of  it.  The  bible  furnishes  but  few  instances.  Friendship  is  rare, 
and  why?  Because  genuine  religion  is  rare — its  celestial  fire 
glows  in  but  few  hearts — its  divine  and  exalted  spirit  animates 
but  few  souls.  Yet  there  are  both  true  religion  and  true  friend- 
ship on  earth.  Yes,  in  this  world  of  selfishness,  hatred,  and  de- 
ceit, there  are  those  who  are  kindly  afiTectioned  towards  one  an- 
other. With  brotherly  love  they  comfort  and  edify  one  another, 
and  often  take  sweet  counsel  together.  Had  you  their  kindred 
spirit,  with  rapture  you  would  exclaim,  Behold  how  good,  and 
how  pleasant  it  is  for  brethren  to  dwell  together  in  unity.  But 
all  flesh  is  grass.  The  righteous  perish,  the  godly  cease;  but 
friendship  throws  a  pleasing  lustre  over  the  dark  scenes  of  mor- 
tality— the  ties  of  friendship  are  not  broken  by  death — there  is 
a  period  in  prospect  when  all  the  friends  of  Jesus,  forming  one 
society,  shall  dwell  together  in  the  regions  of  love  and  peace. 

"  There  is  a  world  above 
Where  parting  is  unknown; 
A  long  eternity  of  love, 


GOSPEL    FRIEXDSIIIP. 

Form'il  for  the  pfood  alone: 

And  failli  beholds  the  dying  lirre 

Translated  to  that  glorious  sphere! 

Thus  star  by  star  declines, 

Till  all  are  past  away: 

As  morning  high  and  higher  shines 

To  pure  and  perfect  day. 

Nor  sink  those  stars  in  empty  night, 

But  hide  themselves  in  heaven's  own  light. 


173 


SERMON  XX. 


MESSIAH'S  KEIG^, 

"They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain:  for  the  earth 
shall  be  full  of  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea." — Isaiah  xi  chap.,  ix  verse. 

It  is  understood,  and  admitted  by  all  Christians,  that  this  pas- 
sage of  scripture  refers  to  the  gospel.  The  gospel,  in  this  chap- 
ter, describes  the  happy  influence  of  Messiah's  reign  as  extend- 
ing over  all  nature,  and  producing  universal  felicity.  The  full 
accomplishment  of  this  prophecy  has  not  yet  taken  place — for 
the  earth  has  never  yet  been  "full  of  the  knowledge  of  God,  as 
the  waters  cov^cr  the  sea."  It  must,  therefore,  refer  to  some  fu- 
ture, and  more  advanced  period  of  the  kingdom  of  God — when 
true  religion  shall  universally  prevail,  and  the  native  tendency 
of  the  gospel  attain  its  entire  etFect.  In  the  prospect  of  this 
blessed  event,  the  prophet  seems  to  rise  above  himself,  and  cele- 
brates that  happy  age  in  the  most  sublime  strain  of  eastern  poe- 
try. He  opens  a  beautiful  view  of  the  state  of  the  world,  as  a 
state  of  returning  innocence.  He  represents  all  nature  flourish- 
ing in  peace;  discord  and  guile  abolished;  the  most  hostile  na- 
tures reconciled,  and  the  savage  reformed  and  tamed.  This 
happy  state  of  things  is  represented  by  emblems,  beautiful  and 


MESSUn's    REIGJf.  175 

significant.  Persons  of  the  most  dissimilar  dispositions  and  pur- 
suits, and  addicted  to  various  kinds  of  wickedness,  will  be  so 
changed  by  the  grace  of  tlie  gospel,  that  they  will  become  of 
one  heart  and  one  way.  The  change  will  be  as  evident  and 
surprising  as  if  the  wolf,  tiger,  and  lion,  the  bear,  and  other 
fierce  animals,  should  learn  to  be  as  gentle  and  harmless  as  the 
lamb.  The  period  referred  to  in  our  text  is,  that  which  is 
termed  the  millenium,  because  it  will  continue  a  thousand  years. 
And  this  change,  which  will  be  wrought  on  the  face  of  the 
earth,  the  prophet  traces  to  the  propagation  of  the  gospel — all 
will  be  effected  by  the  "knowledge  of  the  Lord."  Our  text  pre- 
sents two  distinct  ideas. 

1.  Wherein  true  religion  consists. 

2.  Jn  what  manner  it  shall  hereafter  prevail. 

I.  True  religion  is  both  justly  and  comprehensively  described 
in  these  words — "the  knowledge  of  the  Lord."  It  is  plain  that  the 
prophet  speaks  of  the  age  of  the  Messiah.  By  "the  knowledge 
of  the  Lord,"  we  are,  therefore,  to  understand  the  great  princi- 
ples of  Christianity.  Between  this  knowledge  and  the  happi- 
ness of  mankind,  there  is  an  inseparable  connexion.  Many,  in- 
deed, even  of  those  who  call  themselves  Christians,  suppose  that 
religion  is  altogether  comprehended  in  doing  to  others  as  we 
would  be  done  unto.  But  though  it  must  be  acknowledged  that 
this  is  an  important  branch,  yet  it  is  far  from  being  the  whole, 
since  it  relates  only  to  the  duties  of  the  second  table,  and  leaves 
out  all  the  duties  which  we  owe  to  God.  We  must  rather  say, 
that  the  knowledge  of  God  in  Christ  Jesus,  is  the  sum  and  sub- 
stance of  religion,  because  in  this  is  contained  that  vital  energy 
which  puts  forth  itself  in  all  the  fruits  of  righteousness.  It  is  in 
this  light  that  the  scriptures  continually  represent  it.  The  pro- 
phet Isaiah  says,  "By  his  knowledge  shall  my  righteous  servant 
justify  many."  Jeremiah  warns  us  against  glorying  in  any 
thing,  but  in  the  understanding  and  knowing  of  God,  and  St. 
Paul  counts  all  things  but  loss,  ffir  the  excellency  of  the  know- 
ledge of  Christ  Jesus  his  Lord.  Tl.at  practical  and  experimental 
knowledge  which  constitutes  religion,  has  the  most  powerful  in- 
fluence in  forming  the  heart,  and  directing  the  life. 


176 


MESSIAH  S    REIGX. 


Those  pure  and  exalted  conceptions  which  the  Christian  re- 
ligion has  taught  us  to  entertain  of  God,  as  the  universal  Father 
and  righteous  Governor  of  the  universe,  are  conceptions  that 
kindle  devotion,  and  confirnn  holiness.  They  give  fortitude  to 
the  mind  in  the  practice  of  righteousness,  and  aflbrd  it  the 
sweetest  peace.  The  plan  of  redemption,  revealed  in  the  gospel, 
is  suited  to  the  exigencies  of  man,  calculated  for  recovering  him 
from  that  corrupted  state,  into  which,  experience  bears  witness 
that  he  has  fallen,  and  for  restoring  him  to  integrity,  and  favor 
with  his  God.  The  Son  of  God  appeared  on  earth,  and  suffered 
as  a  propitiation  for  sin,  that  he  might  bring  us  into  everlasting 
righteousness,  that  he  might  redeem  us  from  all  iniquity,  and 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works. 
Such  a  merciful  interposition  displays  the  goodness  of  Jehovah, 
and  affords  us  the  most  satisfying  ground  of  confidence  and 
trust.  It  offers  an  object  to  the  mind,  on  which  it  can  lay  hold 
for  the  security  of  its  hopes,  and  enables  us  to  say,  "If  he  spared 
not  his  Son,  but  freely  delivered  him  up  for  us  all,  will  he  not 
with  him  also,  freely  give  us  all  things?" 

While  the  divine  government  is  thus  placed  in  a  light  the  most 
amiable,  and  most  encouraging  to  every  holy  mind,  there  is,  at 
the  same  time,  something  extremely  awful  and  solemn  in  the 
whole  doctrine  of  redemption.  It  is  calculated  to  strike  the  mind 
with  reverence  for  the  divine  administration — it  points  at  the 
deep  malignity  of  sin,  at  the  dreadful  consequences  flowhig  from 
guilt — the  wonderful  grace  and  mercy  of  the  Sovereign  of  the 
world  in  opening  a  way  for  the  restoration  of  our  guilty  race. 
Mankind  are  hereby  awakened  to  the  most  serious  reflections. 
Such  views  are  opened  of  the  purity  of  the  divine  lav.^'s,  of  the 
strictness  of  the  divine  justice,  and  the  importance  of  our  duty, 
as  give  both  dignity  and  solemnity  to  religion.  The  impression 
also,  becomes  powerful  and  deep,  as  the  gospel  discovers  the 
fixed  connexion  in  which  this  life  stands  with  a  luture  eternal 
state.  We  are  represented  as  sowing  now  what  we  are  to  reap 
hereafter,  undergoing  a  course  of  probation  and  trial,  which, 
according  as  it  terminates  in  our  improvement,  or  leaves  us  un- 
reformed  and  corrupted,  will  dismiss  us  to  lasting  abodes,  either 


ME*IAH"s    REIG.V.  177 

of  punishment  or  reward.  In  a  word,  a  great  and  magnificent 
plan  of  divine  adininistration  is  opened  to  us  in  the  gosj)el  of 
Christ,  and  nothing  omitted  that  can  impress  mankind  with  the 
persuasion  of  their  being  all,  in  the  strictest  sense,  subjects  of 
the  Son  of  God.  Painful  as  the  general  want  of  this  religion  is 
at  present,  we  shall  be  comforted  in  considering 

II.  In  what  manner  it  shall  hereafter  prevail.  The  highly 
figurative  language  employed  by  the  prophet— the  comparison 
he  makes  between  the  ditiusion  of  true  religion  and  the  waters 
of  the  unfathomable  and  boundless  ocean,  lead  us  naturally  to 
observe,  that  "the  knowledge  of  the  Lord,"  at  that  period,  will  be 
universal  in  its  extent — deep  in  degree,  and  productive  of  peace, 
holiness  and  happiness. 

1.  It  will  be  universal  in  its  extent.  Improbable  as  this  event 
may  appear,  there  is  scarcely  any  other  so  frequently,  and  so 
plainly  foretold  in  the  prophetic  writings.  David  says,  "All  the 
ends  of  the  earth  shall  remember  themselves,  and  turn  unto  the 
Lord,  and  all  the  kindred  of  the  nations  shall  worship  before 
him — for  the  kingdom  is  the  Lord's,  and  he  is  the  Governor 
among  the  nations;  he  shall  have  dominion  from  sea  to  sea,  all 
kings  shall  fall  down  before  him,  all  nations  shall  serve  him.  See 
49th,  60th  chapters  of  Isaiah — verses  2,  2 — "The  Gentiles  shall 
come  to  tliy  light,  and  kings  to  the  brightness  of  thy  rising — the 
abundance  of  the  sea  shall  be  converted  unto  thee,  and  the  forces 
of  the  Gentiles  shall  come  unto  thee — and  it  shall  come  to  pass 
in  the  last  days,  that  the  mountain  of  the  Lord's  house  shall  be 
established  in  the  tops  of  the  mountains,  and  shall  be  exalted 
above  the  hills — the  Gentiles  shall  come  unto  thee  from  the 
ends  of  the  earth,  and  shall  say,  Surely  our  fathers  have  in- 
herited lies,  vanity,  and  things  wherein  there  is  no  profit.  The 
stone  that  smote  the  image  became  a  great  mountain,  and  filled 
the  whole  earth."  Thus  saith  the  Lord  of  Hosts,  "It  shall  yet 
come  to  pass,  that  there  shall  come  people,  and  the  inhabitants 
of  many  cities — and  the  inhabitants  of  one  city  shall  go  to  an- 
other, saying.  Let  us  go  speedily,  and  pray  before  the  Lord,  and 
to  seek  the  Lord  of  Hosts  I  will  go  also — yea,  many  people  and 
23 


178  aiESSlAH's    RF.l(Ji\. 

strong  nations  shall  come  to  seek  the  Lord  of  Hosts  in  Jerusa- 
lem, and  to  pray  before  the  Lord. 

"And  the  Lord  shall  be  king  over  all  the  earth;  in  that  day 
shall  there  be  one  Lord,  and  his  name  One — From  the  rising  of 
the  Sim,  even  unto  the  going  down  of  the  same,  my  name  shall 
be  great  among  the  Gentiles,  and  in  every  place  incense  shall  be 
ofTered  unto  my  name,  and  a  pure  offering — for  my  name  shall 
be  great  among  the  heathen,  saith  the  Lord  of  Hosts.  And 
there  were  great  voices  in  heaven,  saj^ng,  The  kingdoms  of  this 
world  are  become  the  kingdoms  of  our  Lord  and  of  his  Christ, 
and  he  shall  reign  for  ever  and  ever." 

2,  At  this  period  religion  will  be  deep  and  profound.  The 
knowledge  which  the  Jews  enjoyed  was  very  contracted;  ours, 
since  the  completion  of  the  canon  of  the  scripture,  is  considera- 
bly enlarged,  insomuch,  that  the  least  of  true  Christians  is,  in 
respect  of  knowledge,  greater  than  even  John  the  Baptist,  who 
was  himself  the  greatest  of  all  the  prophets;  but  in  that  day 
the  light  will  shine  far  brighter,  and  the  knowledge  of  all  true 
converts  will  be,  in  comparison  of  ours,  as  the  ocean's  depth  to 
the  shallow  brook.  This  is  also  declared,  with  very  abundant 
evidence,  in  the  prophetic  writings.  The  veil  that  is  spread  over 
all  nations,  will  then  be  taken  away.  The  prophet  Isaiah  says, 
"The  eyes  of  them  that  see  shall  not  be  dim — the  ears  of  them 
that  hear,  shall  hearken;  the  heait  also  of  the  rash  shall  under- 
stand knowledge."  In  another  place,  the  prophet  supposes  men 
to  have  received  a  stroke  or  wound  upon  their  eyes,  and  that  bv 
the  healing  of  that  wound,  a  vast  increase  of  light  shall  shine 
into  their  minds.  The  light  of  the  moon  shall  be  as  the  light  of 
the  sun,  and  the  light  of  the  sun  shall  be  seven  fold,  as  the  light 
of  seven  days,  in  the  day  that  the  Lord  bindeth  up  the  breach 
of  his  people,  and  he  healeth  the  stroke  of  their  wound.  Then 
shall  they  see  eye  to  eye,  when  the  Lord  shall  bring  again 
Zion. 

3.  Then  shall  peace,  holiness,  and  happiness  abound  on  the 
rarth — the  church  will  be  fair  as  the  nioon.  Tlic  church  will 
be  pui'ificd  from  heresy,  snpcrstiti(>ri,  and  every  corrupt  doctrine 


UKS'jIAU  i    UEIGX.  1/J* 

— her  divisions  will  be  healed,  and  every  scandal  removed,  and 
the  deceiver  be  cast  into  the  bottomless  pit— the  light  of  Zion 
will  be  more  than  seven  fold,  diiTusing  abundantly  and  exten- 
sively, knowledge,  holiness,  truth,  and  joy  on  mankind.  There 
will  be  no  sects  nor  parties  in  religion;  all  civil  governments  will 
be  founded  on  gospel  principles.  At  the  present  time,  all  civil 
governments  are  animated  by  a  spirit  ditTerent  from  the  church. 
The  spirit  of  civil  government  is  submission  to  civil  authority; 
the  spirit  of  the  church  is  submission  to  Christ.  The  end  of  the 
former  is  to  make  men  good  members  of  society  in  the  present 
life;  that  of  the  latter,  is  to  qualify  men  for  being  inhabitants  of 
heaven;  but  at  the  millenium,  civil  government  shall  be  ani- 
mated with  the  same  spirit  as  the  church,  and  have  the  same 
ends  in  view — the  glory  of  God,  the  honor  of  the  Redeemer, 
and  the  eternal  interests  of  mankind;  then  kings  will  be  nursing 
fathers,  and  queens  nursing  mothers. 

Christianity  shall  produce  then  its  sacred  influence  on  the 
hearts  and  lives  of  men,  and  produce  its  genuine  fruits — right- 
eousness and  true  holiness;  truth  shall  spring  out  of  the  earth, 
and  righteousness  shall  look  down  from  heaven — righteousness 
shall  go  before  him,  and  shall  set  us  in  the  w^ay  of  his  steps. 

A  universal  peace  shall  be  established  throughout  the  world — 
wars  will  cease  unto  the  end  of  the  earth — the  bow  will  bo 
broken,  the  spear  cut  asunder,  and  the  chariot  burned  in  the 
fire.  In  those  days  shall  the  righteous  flourish,  and  abundance 
of  peace,  so  long  as  the  moon  endureth. 

The  figurative  language  of  our  text  shall  be  fully  realized. 
There  shall  be  also  a  great  abundance  of  temporal  mercies — 
sickness  and  disease  will  hardly  be  known;  perhaps  none  will 
die  in  childhood  and  youth— for  Isaiah  saith,  There  shall  be  no 
more  an  infant  of  days,  nor  an  old  man  that  hath  not  filled  his 
days,  for  the  child  will  die  a  hundred  years  old;  the  sun  will 
then  shed  milder  rays  on  the  face  of  nature,  the  sky  will  be 
more  serene,  the  air  become  more  pure,  and  the  whole  world 
will  be  adorned  in  the  beauties  of  a  new  Eden.  The  inhabi- 
tants of  this  globe  will,  perhaps,  be  a  hundred  fold  more  in  num- 
ber than  they  are  now,  the  earth  will   receive  an  inconceivable 


150  MKS.SIAirS    RKIGIT. 

fertilit}',  and  \vitli  little  labor  and  toil  \^•ilI  yield  an  astonisliing 
increase.  The  sending  of  favorable  seasons,  and  blessing  the 
produce  of  the  earth,  are  proniises  made  to  the  times  of  the  millen- 
iufn — He  turneth  tlie  wilderness  into  a  standing  water,  and  dry 
ground  into  water  springs,  and  there  he  maketh  the  hungry  to 
dwell,  and  sow  fields,  and  plant  vineyards,  which  may  yield 
fruits  of  increase;  he  blesseth  them  also,  so  that  they  are  multi- 
plied greatly.  "Behold  the  days  come,  saith  the  Lord,  that  the 
ploughman  shall  overtake  the  reaper,  and  the  treader  of  grapes 
him  that  sowcth  seed,  and  the  mountains  shall  drop  sweet  wine, 
and  all  the  hills  shall  melt;  the  seed  shall  be  prosperous,  the 
vine  shall  give  her  fruit,  and  the  ground  shall  give  her  increase^ 
and  the  heavens  shall  give  their  dew." 

IMPROVEMENT. 

From  this  subject,  let  us  learn  what  great  encouragement  we 
have  to  promote  religion  in  the  world.  When  we  engage  in 
this  design,  we  have  the  comfort  of  being  engaged,  not  only  in 
a  good  cause,  but  also  in  one  that  shall  undoubtedly  be  suc- 
cessful— for  we  are  assured  by  the  divine  promise,  that  truth 
and  righteousness  shall  at  length  prevail,  and  that  the  increasing 
influence  of  religion  shall  introduce  general  happiness.  It  is  a 
pleasing  and  animating  reflection,  that  in  carrying  on  this  de- 
sign "we  act  upon  the  divine  plan,  and  co-operate  with  God  for 
advancing  the  kingdom  of  Messiah.  The  ignorance,  idolatry, 
and  corruption  which  now  fill  so  great  a  part  of  the  world,  will 
all  vanish  before  the  power  and  brightness  of  gospel  truth;  a 
little  one  shall  become  a  thousand,  and  a  small  one  a  strong  na- 
tion—the Lord  will  hasten  it  in  its  time.  How  blessed  will  be 
the  state  of  the  world  during  that  period!  ])0W  will  the  face  of 
the  earth  be  changed!  No  more  wars,  no  more  wronging,  op- 
pressing, or  enslaving  of  our  fellow  creatures;  no  more  public 
feuds,  or  private  animosities — all  will  be  love — there  will  be 
none  to  hurt  or  destroy  in  all  God's  holy  mountain.  O  that  the 
day  were  already  come — O  that  God  would  hasten  it  in  his 
time.  But  if  we  cannot  be  privileged  to  see  it,  let  us  at  least 
help  it  forward  by  every  means  in  our  power — let  us  diflusc  the 


MKSSIAH'S    RKIOX.  181 

savor  of  the  knowledge  of  Christ  in  every  place,  and  exert  all 
our  influence  to  send  the  light  of  the  gospel  to  the  heathen 
world,  till  Ethiopia  herself,  shall  stretch  out  her  hands  unto 
God.  How  thankful  should  we  be  for  that  little  knowledge 
with  which  God,  in  his  mercy,  has  favored  us.  Has  not  God 
some  witnesses  amongst  us — some  who  can  give  testimony  to 
the  word  of  his  grace?  Arc  there  not  some  of  you  whose  dispo- 
sitions and  habits  were  once  as  adverse  to  the  gospel,  as  the 
wolf  is  to  the  lamb,  or  the  leopard  to  the  kid,  who  now  harmo- 
niously unite  with  the  saints  of  God,  and  approve  themselves  to 
the  world  as  new  creatures?  was  it  not  the  knowledge  of  the 
Lord  that  transformed  you?  O  then  seek  to  grow  in  grace,  and 
in  the  knowledge  of  Christ,  till  from  beholding  him  as  in  a  glass 
darkly,  you  shall  see  him  as  you  are  seen,  and  know  him  as 
you  are  known. 

In  the  language  of  the  Course  of  Time — 

"  IIow  fair  the  dauorhter  of  Jerusalem  then! 

How  gloriously  from  Zion  Hill  she  looks! 

Clotfied  with  the  sun,  and  in  her  train  the  moon, 

And  on  her  head  a  coronet  of  stars, 

And  girdling  round  her  waist  with  heavenly  grace, 

The  bow  of  mercy  bright;  and  in  her  hand 

Immanuel's  cross,  her  sceptre,  and  her  hope. 

The  east,  the  west,  the  south,  and  snowy  north, 

Rejoicing  meet,  and  worship  reverently 

Before  the  Lord,  in  Zion's  holy  hill; 

And  all  the  places  round  about  are  blessed — 

The  desert  blossoms,  and  the  barren  sings; 

Justice  and  mercy,  holiness  and  love, 

Among  the  people  walk — Messiah  reigns, 

And  earth  keeps  jubilee  a  thousand  years." 


SERMON  XXI. 


THE   SACKED  FIRE. 


"Thejire  shall  ever  be  burning  upon  the  altar;  it  shall  never  go  ow^" — 
Leviticus  vi  chap.,  xiii  verse. 

When  Aaron  was  consecrated  to  the  office  of  High  Priest,  in 
Cod's  ancient  church;  in  a  manner  the  most  solemn,  God  testi- 
fied his  acceptance  of  him,  by  seaHng  his  first  sacerdotal  oflices 
by  a  splendid  miracle.  A  fire,  proceeding  from  the  bosom  of 
the  cloud  which  rested  continually  over  the  tabernacle,  or,  as  it 
is  in  the  Hebrew,  a  fire  from  the  face  of  the  Lord,  consumed  the 
victims  which  he  offered  as  a  burnt  offering  immediately  after 
installation.  This  celestial  fire,  the  invincible  proof  of  the  divi- 
nity of  the  Icvitical  worship,  was  carefully  preserved,  and  not 
suffered  to  be  extinguished  till  the  dedication  of  the  temple  of 
Solomon,  when  the  miracle  was  renewed.  The  altar  of  burnt- 
offering  typified  the  cross  upon  which  Christ,  our  great  expia- 
tory sacrafice  suffered;  the  sacred  fire  consuming  the  victims, 
was  the  symbol  of  the  holy  presence  of  the  Spirit,  who,  by  that 
baptism,  consecrated  both  the  altar  and  the  victim,  and  rendered 
the  vicarious  oflering  grateful  to  God.  This  was  the  fire,  at 
which  the  incense  burned  in  the  most  holy  place  was  lighted — 
that  passed  between  the  divided  pieces  of  Abraham's  sacrifice — 


THE    SACnED    FIRE.  1  S3 

the  fire  that  undulated  around  the  top  of  mount  Sinai,  when 
God  promulgated  his  holy  law — the  fire  which,  on  the  day  of 
Pentecost,  descended  on  the  apostles  of  Christ.  The  fire  which, 
on  that  memorable  occasion,  descended  upon  them,  was  not  like 
the  lightning's  fiash,  which  dazzles  for  a  moment  and  disappear?, 
but  it  sat  or  remained  upon  them.  And  may  not  all  this  signify 
that  the  presence  of  Cod,  symbolized  by  fire,  had  now  passed 
from  the  Jewish — to  remain  with  the  Christian  church?  and  as 
the  priests  of  ancient  times  must  take  care  of  the  fire  on  God's 
altar,  that  it  might  not  be  suffered  to  go  out,  or  replaced  by  other 
fire,  so  must  ministers  of  the  gospel  now,  with  equal  vigilance 
and  care,  keep  alive  the  holy  pentecostal  fire. 

1.  How  vastly  important  then,  is  the  clerical  ofl^ice.  The 
gospel  ministry  is  of  divine  institution,  and  admirably  adapted  to 
the  necessities  of  mankind;  and  those  who  have  undertaken  that 
function  from  just  motives,  and  who  have  exercised  it  with  under- 
standing and  faithfulness,  have  performed  a  work  most  accept- 
able to  Christ,  and  highly  beneficial  to  the  w^orld.  These  are 
the  men,  who,  by  placing  the  evidence  of  the  gospel  in  a  proper 
light,  have  repelled  the  objections  of  infidelity;  who  by  clearly 
expounding  the  truths  of  the  gospel  in  their  order — in  har- 
mony, have  confounded  the  false  reasoning  of  errorists  and  here- 
tics. Such  men  have  kept,  and  such  men  will  keep  the  holy 
fire  burning  to  the  end  of  time.  With  what  importance  and 
solemnity  is  the  ministerial  character  invested?  Ministers,  in  a 
peculiar  sense,  are  the  servants  of  God,  appointed  to  advance  a 
cause  involving  the  glory  of  God's  grace;  they  are  organs  through 
■which  the  will  of  Jehovah  is  communicated  to  his  intelligent, 
moral,  and  accountable  creatures;  they  are  empowered  to  ex- 
pound the  written  and  published  statutes  of  heaven,  and  to  carry 
from  the  Most  High  his  recorded  messages  of  grace  to  men; 
they  come  in  the  dignified,  yet  amiable  character  of  ministers  of 
reconciliation,  and  messengers  of  peace.  Ah!  how  beautiful 
upon  the  mountains  are  the  feet  of  those  who  bring  good  news, 
and  tidings  of  great  j'oy.  Ministers  are  ordained  of  God  to  be 
the  instruments  of  removing  blindness  from  the  minds,  and  hard- 
ness from  the  hearts  of  men,  and  thereby  making  a  wav  for  that 


184  THE    SACRED    FIRE. 

grace  wlilch  brings  salvation.  Most  salutary  is  the  influence 
exerted  by  the  gospel  over  the  minds  of  men — it  extirpates  vice, 
dries  up  the  poisoned  sources  of  sins,  and  sufferings,  and  sorrows. 
Yes,  the  faithful  preaching  of  the  gospel,  whilst  it  meliorates  all 
the  temporal  interests  of  mankind;  whilst  it  promotes  peace,  so- 
briety, decorum,  and  social  order;  whilst  it  promotes  private  in- 
tegrity, and  public  virtue;  whilst  it  ennobles  the  human  charac- 
ter, and  beautifies  the  face  of  society,  brings  men  to  God,  and 
prepares  souls  for  the  kingdom  of  heaven. 

O  brethren,  the  mighty  work  that  God  has  yet  for  his  ministers 
to  do  on  earth!  they  have  to  break  the  iron  scythe  of  the  man  of 
sin,  and  to  give  light  and  liberty  to  the  thousands  he  has  so  long 
held  in  darkness  and  chains;  they  have  yet  to  overthrow  the 
altars  of  paganism,  and  roll  away  the  darkness  which  for  long 
ages  has  covered  so  many  nations  of  the  earth;  they  have  to 
subdue  the  prince  of  the  power  of  the  air,  and  principalities,  and 
powers,  and  spiritual  wickedness  in  high  places;  they  must  res- 
cue from  the  pov^'er  of  satan  and  his  legions,  that  dominion  he 
has  usurped  upon  the  earth;  they  must  bring  all  the  nations  to 
submit  to  the  Most  High  God;  they  must  extend  the  kingdom  of 
their  Lord  to  the  utmost  bounds  of  the  world;  in  a  word,  they 
must  carry  the  holy  fire  to  every  land,  and  kindle  its  pure  flame 
in  every  heart. 

2.  An  ofhce  invested  with  such  dignified  intrinsical  excellence, 
of  such  mighty  moral  influence,  and  connected  with  results  so 
vast  and  boundless,  can  be  discharged — suitably  discharged,  only 
by  men  of  enlightened  views  and  pure  sentiments;  b}'-  men  who 
regard  themselves  as  standing  on  holy  ground,  and  performing 
rites  which  are  sanctified  means  for  sovereign  ends,  and  sym- 
bols of  great  and  awful  realities.  Genuine  piety  is  not  only  ne- 
cessary, and  absolutely  so,  for  the  salvation  of  any  man;  but 
beside  this,  it  is  necessary  to  a  minister,  in  order  to  his  being 
a  blessing  to  the  church.  God  may  sometimes  bless  the  labors  of 
unregenerate  men,  and  make  them  the  instruments  of  convert- 
ing others;  but  often  such  men  will  |)ull  down  more  than  they 
build  up;  in  their  hands  the  spirit  of  piety  decays,  and  their  bane- 
ful influence  overspreads  the  church  with  mournful  spiritual 


TUK    SACKED    MM!:.  18."> 

desolation.  A  venerable  lather  has  said,  The  measure  of  a  min- 
ister's success,  and  the  measure  of  his  usefulness,  and  the  mea- 
sure of  his  personal  piety,  generally  correspond.  Those  minis- 
ters who  live  near  to  God,  and  the  cross,  under  Jesus  Christ,  are 
the  hope  and  stay  of  the  church.  To  be  useful,  a  minister  needs 
that  teaching,  and  that  guidance,  that  come  only  from  the  in- 
dwelling of  the  Holy  Ghost — those  on  whom  the  holy  unction 
rests,  have  the  energies  of  their  ov.n  souls  awake,  and  are  the 
instruments  of  keeping  alive  the  spirit  of  elevated  piety.  To 
the  discharge  of  this  high  and  holy  employment,  a  living,  active, 
controlling  and  consistent  piety  is  necessary.  Those  who  keep 
the  holy  fire  burning  in  the  church,  are  they  who  k^ep  its  pure 
and  fervid  flame  burning  in  their  own  hearts. 

3.  A  minister  must  be  a  learned,  as  well  as  a  pious  man.  By 
many,  at  the  present  time,  it  is  considered  that,  provided  a  nian 
have  piety  and  zeal,  however  illiterate  he  may  be,  he  isqnalilicd 
for  the  ministry;  and  by  them,  all  previous  preparation  and  study, 
are  deemed  unnecessary;  but  such  were  not  the  sentiments  of 
the  primitive  fathers  of  the  church — such  were  not  the  views  of 
the  honored  fathers  of  the  American  churches — the  Burrs  and 
Dickinsons,  the  Edwards  and  Davies — the  Blairs  and  Tenants — 
the  Finleys  and  Witherspoons,  were  equally  the  ornaments  of 
religion  and  learning;  and  let  the  efforts  they  employed  to  per- 
petuate a  pious  and  learned  ministry,  serve  to  explain  to  us  their 
opinions  on  this  subject.  But  who  are  those  illustrious  men — 
those  venerable  missionaries  of  the  cross,  who  have  carried  the 
sacred  fire  into  so  many  distant  regions?  Are  not  the  names  of 
Swartz  and  Yandcrkemp — of  Gary  and  Marshman — of  J\Jarlyn 
and  jNIorrison,  names  illustrious  for  both  piety  and  learning? 
The  great  business  of  a  minister  of  the  gospel  is,  to  expound 
the  scriptures.  These  scriptures  were,  originally,  written  in 
languages  which  have  long  ceased  to  be  spoken.  Can  it  be, 
therefore,  unimportant,  v.hether  a  professed  expounder  of  the 
divine  word  is,  or  is  not,  acquainted  with  this  word  in  its  origi- 
nal language?  These-  scriptures  contain  a  series  of  prophecies, 
relating  to  the  most  important  events — commencing  Irom  the 
creation,  and  reaching  the  end  of  the  world.  An  accurate 
24 


186 


THK  m',(:ri:d  riRK. 


acquaintance  with  history  is  necessary,  to  trace  the  fulfihnent 
of  these  prophecies;  besides,  these  prophecies  have  a  pecuhar 
symboHcal  language  of  their  own,  perfectly  unintelHgible  to 
those  who  are  unacquainted  with  this  language,  and  the  laws 
of  interpreting  it — most  of  the  prophecies  indeed,  are  luminous 
in  some  respects,  but  obscure  in  others;  they  have  often  a  dou- 
ble sense — a  literal  and  figurative.  The  brevity  of  narration, 
the  pomp  of  their  style,  and  the  allegories  they  employ — the 
manners  and  customs  to  which  they  refer — all  render  it  neces- 
sary that  an  interpreter  should  have  a  critical  knowledge  of  the 
Hebrew  language,  and  an  extensive  knowledge  of  the  ancient 
customs,  governments  and  productions  of  Eastern  countries. 
Without  all  this  extent  of  learning,  he  cannot  be  an  able  minis- 
ter, nor  can  he  rightly  divide  the  word  of  truth;  there  is  nothing 
within  the  range  of  creation — nothing  in  science  or  literature, 
from  which  a  minister  may  not  derive  helps  to  elucidate  divine 
truth;  from  the  histories  of  all  ages  and  nations,  he  derives  the 
knowledge  of  men,  and  the  ways  of  Providence;  from  moral 
philosophy,  he  learns  to  analyze  the  human  passions,  and  the 
happy  art  of  giving  them  a  right  direction;  from  metaphysics, 
he  learns  the  constituent  principles  of  human  nature;  from  logic, 
the  art  of  arranging  his  ideas,  and  employing  the  powers  of  his 
mind  in  the  investigation  of  truth;  from  the  poets  and  orators, 
he  obtains  beauty,  grace  and  copiousness  of  style;  from  sacred 
criticism,  he  learns  the  meaning  of  obscure  passages,  and  clear, 
distinct  and  connected  views  of  divine  truth;  from  Belle  Lettres, 
he  learns  the  meaning  and  force  of  language,  and  a  happy  faci- 
lity of  communicating  his  ideas  with  elegance  and  force. 

The  altar  of  burnt  offering  was  erected  in  the  open  air — the 
fire  that  burnt  upon  it  had  no  covering;  but  the  Jewish  writers 
tell  us  it  was  not  affected  by  the  rain — and  the  smoke  that  issued 
from  it,  they  say,  ascended  in  a  dense  erect  column,  without 
being  in  the  least  agitated  by  the  wind.  Whether  this  be  fact 
or  fable,  we  do  not  attempt  to  determine;  but  we  know  that  the 
holy  fire  now,  is  exposed  to  the  rude  storms  and  tempests  of  an 
ungodly  world,  and  that  it  be  not  extinguished,  how  necessary 


THE    5ACRED    FIRR.  187 

is  the  utmost  vigilance,  as  well  as  wisdom   and  knowledge,  in 
those  who  keep  it. 

4.  A  minister  ought  to  possess  a  fearless,  and  independent 
mind.  In  ages  past,  a  few  claimed  the  right  of  thinking  for  the 
rest;  the  multitude  then,  appeared  satisfied  not  to  think  at  all; 
they  never  ventured  or  presumed  to  push  their  own  thoughts  or 
investigations  beyond  the  circle  others  had  drawn  around  them; 
but  this  is  an  age  in  which  the  minds  of  men  are  throwing  off 
these  shackles;  they  feel  now  that  God  has  made  them  to  think 
for  themselves,  and  they  are  resolved  to  think  freely.  The  hu- 
man mind  now  acts  worthily  of  itself,  and  moves  in  a  sphere  ccm- 
mensurate  with  the  noble  powers  God  has  given  it.  A  man 
may  read  and  collect  a  large  store  of  knowledge;  his  mind  may 
be  a  vast  repository  of  thoughts  and  ideas,  collected  from  the 
intellectual  labors  of  other  men;  but  if  he  has  not  thought  for 
himself,  he  has  nothing  of  his  own,  and  is  hardly  worthy  to  be 
called  a  thinking  being.  Had  Luther  and  Calvin  yielded  to  this 
servility  of  mind,  the  blessed  light  of  the  reformation  had  not 
broken  from  the  darkness  of  popery — yet  we  have  no  affiliation 
with  those  men  who  are  busily  employed  in  remodeling  old  here- 
sies, investing  them  in  new  robes,  that  thus  they  may  obtain  the 
character  of  original  thinkers,  and  the  acclamation  of  a  world 
eager  of  novelty.  Our  atmosphere  is  now  coruscated  witii  new 
light — wandering  stars  have  arisen,  who  sound  loud  in  their  er- 
ratic flight;  but  what  is  the  sound  they  utter?  is  it  any  thing 
but  the  mere  echo  of  New  Haven  divinity?  And  what  is  New 
Haven  divinity,  but  the  echo  of  German  neology? — but  these  men 
who  have  never  called  any  man  master — who,  unswayed  by 
creeds  or  confessions,  have  neither  rejected  nor  received  them 
without  exannining  for  themselves— who  have  brought  their 
minds  to  a  sober  and  solemn  investigation  of  onr  standards — who 
have  sifted  every  idea,  and  balanced  every  doctrine — not  by 
appealing  to  the  opinions  of  their  fathers,  or  their  brethren,  but 
have  penetrated  to  the  bottom  of  the  system,  comparing  every 
part  with  everlasting  truth,  determined  to  receive  or  reject  just 
as  every  iota  accorrled,  or  stood  at  variance  with  the  holy  scrip- 
tures— these  arc  the  men  of  independent  thought,  who  have 


18S 


T!1K    ;.\"r,r.I)    KUIK. 


come  to  the  radical  conviction,  and  cordial  reception  of  the  doc- 
trines of  our  church — and  these  arc  the  men  who  are  now  pour- 
ing light  on  the  darkness  of  error,  and  furnishing  fuel  for  the 
perpetual  fire. 

f^loquence — by  eloquence  I  do  not  mean  preaching  in  a  florid 
style,  or  in  an  afTected,  tinsel  splendor  of  language — such  preach- 
ing is  seldom  fervent,  and  never  effectual.  By  eloquence,  we 
mean  that  preaching,  in  which,  sobriety  of  ornament  renders 
good  sense  and  solid  thought  pleasing  and  instructive.  This  is 
wholly  different  from  that  poetical  display  of  words,  behind 
which,  a  feeble  genius  often  strives  to  hide  itself.  Pulpit  elo- 
quence is  the  happy  art  of  placing  truth  in  the  most  advantage- 
ous light  for  conviction  and  persuasion.  We  are  far  from  at- 
tempting to  persuade  ministers  that  they  must  bow  before  the 
classic  throne  of  Greece  and  Rome,  and  we  are  equally  far  from 
imagining  ourselves,  that  souls  can  be  wafted  to  paradise  on  the 
wings  of  the  pagan  muses— but  w^e  do  believe,  that  to  the  minis- 
ter, the  bible  ought  to  be  a  standard  of  eloquence,  as  well  as  a 
standard  of  doctrine.  Here  he  perceives  instances  of  the  sub- 
lime, the  grand  and  the  beautiful,  far  transcending  any  thing  to 
be  found  on  the  merely  classic  page.  Forming  his  taste  for 
composition,  his  style  of  address,  and  modes  of  illustration  from 
this  inspired  book,  his  words  will  drop  as  the  rain,  and  distil  as 
t\ye  dew.  Where  do  we  ^m\  appeals  to  the  hearts  of  men,  so 
bold,  ardent  and  dignified,  as  those  of  the  prophets  and  apostles? 
where  do  we  find  such  models  of  genuine  eloquence?  The  elo- 
quence that  filled  Athens  with  valor,  that  agitated  or  calmed 
her  discordant  factions,  and  hurled  its  loud  thunders  at  the  head 
of  Philip — lh,e  eloquence  vvliich  poured  in  so  resistless  a  torrent 
as  to  awe  the  mighty  Roman  senate,  was  far  surpassed  by  the 
eloquence  of  the  humble  apostle  of  the  Gentiles.  What  splendid 
examples  of  eloquence  has  the  church  furnished  in  all  ages? 
The  eloquence  of  Massillon,  Bourdaloue  and  Bosseul  sustained 
for  centuries  the  crumbling  fabric  of  popish  priestcraft.  It  was 
not  (he  s[)l(Mi<Ior  of  |)(tpi.^h  altars,  but  the  fire  of  MassiJlon's  elo- 
quence; it  was  not  the  ninglc  pomp  of  her  ceremonies,  but  the 
incense  of  AJassillon's  name   that  filled   licr  idolatrous  temples 


THE    SACKKO    KIIIT.  1  Si* 

with  admiring  crowds.  When  Massillon  ascended  the  pulpit, 
the  mocking  multitude  came  to  hsten — the  stream  of  dissipation 
stopped,  the  theatre  was  forsaken;  wfien  he  spoke,  the  king 
trembled;  when  he  denounced  the  indigtiation  of  heaven  against 
a  corrupted  court,  nobility  quailed  under  liis  rebuke;  when  he 
described  the  horrors  of  a  coming  judgment,  infidelity  turned 
pale,  and  the  multitude  rose  in  agony  from  their  seats.  Do  we 
not  live  in  a  day  when  it  becomes  us  to  cultivate  that  know- 
ledge, and  make  use  of  well  chosen  language,  which  has  such 
an  overpowering  influence  over  the  minds  of  men?  liave  not 
the  Nadabs  and  Abihus,  who  are  bringing  strange  f;re  to  the 
altars  of  our  God,  have  they  not  enlisted  under  their  banner 
the  charms  of  eloquence,  the  force  of  reason,  the  majesty  of 
literature,  the  light  of  science?  Thank  God!  we  have  men  capa- 
ble of  extinguishing  their  flickering  lamjis;  but  let  ns  kindle  the 
light  of  true  eloquence  at  the  perpetual  fuc,  and  employ  it  as  a 
torch  to  guide  men  to  Christ. 

Zeal — zeal  is  merely  a  warm  attachment  to  some  favorite 
system,  adopted,  perhaps,  for  no  other  reason  than  its  being 
popular,  or  because  we  received  it  from  our  parents,  or  that  it 
favors  our  temperament,  our  pride  or  self  interest.  Under  the 
influence  of  such  zeal,  men  hate  what  they  ought  to  In-.e,  and 
love  what  they  ought  to  hate.  True  zeal  is  an  emotion  of  an 
enlightened  niind  and  a  pore  heart — it  is  a  holy  vehemence  of 
feeling,  diflliscd  through  all  tlie  poweis  of  a  believer's  soul — a 
burning  to  the  j)r()moiion  of  the  divine  glory,  and  the  extension 
of  Immanuers  kingdom — a  feeling  that  impels  us  to  seize  with 
avidity,  and  wiihout  delay,  whatever  mav  subserve  the  spread 
of  the  gospel,  confound  its  enemies,  or  by  kind  and  lawful  means, 
bring  them  to, a  knowledge  of  its  truths.  Many  imagine  that 
zeal  is  never  seen  but  in  mighty  and  daring  acts — that  it  is  al- 
ways the  roaring  cataract,  or  burning  flame;  but  these  persons 
forget  that  the  wise  man  has  said,  "there  is  a  time  to  everv  pur- 
pose under  the  heaven."  At  (ine  time,  zeal  will  ride  on  the 
whirlwind  and  tenificst — at  another,  wear  smiles  as  sweet  as 
the  mildest  morning  of  May.  As  far  as  the  glory  of  Cod  jjcr- 
mits,  and    tender  charitv  demands,  zeal  accomodates  itsell    to 


.190  THE    SACRED    FIRE. 

times  and  circumstances — it  measures  its  efforts  by  the  effects  it 
would  produce.  Duty  is  the  barrier  it  holds  sacred — when  duty 
calls,  zeal  is  intrepid  and  fearless;  witness  those  holy  men  of  old, 
of  whom  the  world  was  not  worthy — who,  through  faith,  sub- 
dued kingdoms,  wrought  righteousness,  obtained  promises,  stop- 
ped  the  mouths  of  lions,  quenched  the  violence  of  fire,  escaped 
the  edge  of  the  sword,  out  of  weakness  were  made  strong,  wax- 
ed valiant  in  fight  and  turned  to  flight  the  armies  of  the  aliens. 
J^ut  when  duty  requires,  zeal  is  kind  and  gentle — it  is  never  in- 
tolerant and  barbarous — it  never  delights  in  chains  and  dun- 
geons— it  is  never  furious  and  destructive — it  never  thinks  of 
bringing  glory  to  God  by  proscribing  the  laws  of  the  gospel. 
No,  it  ever  listens  to  the  voice  of  the  Prince  of  Peace,  saying, 
Learn  of  me.  And  what  does  zeal  learn  of  him?  to  do  violence  to 
the  consciences  of  our  fellow  men?  to  wound  and  grieve  one  an- 
other? to  yield  to  the  convulsive  movements,  and  turbulent  sal- 
lies of  ciuel  and  bitter  passions?  No,  no;  he  says.  Learn  of  me 
to  be  meek  and  gentle,  merciful  and  kind,  to  forbear  one  an- 
other in  love,  and  to  keep  the  unity  of  the  spirit  in  the  bond  of 
peace.  This  zeal,  so  fearless,  so  ardent,  so  wise  and  gentle, 
ought  to  be  possessed  by  every  minister  of  the  gospel.  Can  we 
ever  think  of  the  honor  God  has  put  upon  us,  in  calling  us  into 
the  ministry,  without  feeling  a  strong  tide  of  grateful  emotions 
rolling  over  our  hearts?  is  the  Holy  Ghost  sent  to  melt,  and 
mould  after  the  image  of  God,  the  souls  to  whom  we  preach, 
and  can  we  think  of  lliis,  and  not  experience  the  most  ):)owcrful 
sensations?  do  we  preach  a  system  of  redeeming  love,  which 
saves  from  the  ceaseless  agonies  of  devils,  which  secures  the 
joys  of  heaven  and  the  rapture  of  saints,  and  can  we  preach 
these  blessed  truths  witliout  feeling  the  fires  of  love  blazing  in 
our  own  souls?  do  we  urge  men  to  lay  hold  on  eternal  life,  by 
pressing  on  their  hearts  all  the  powerful  and  cogent  motives  fur- 
nished in  the  gospel,  and  can  we  do  this — our  own  hearts  un- 
touched, \mmovcd?  have  our  hearers  at  stake  interests  as  vast' 
as  eternity,  as  high  as  .Jehovah's  throne,  as  bright  and  blessed 
as  heaven's  joys,  as  deep  as  the  bottomless  pit,  as  dreadful  as 
the  fire  of  the  red  lake?  Surelv  these  mi^htv  realities  must  melt 


THK    SACUKD    FIRK.  191 

our  hearts,  and  tlirill  our  bosoms.  The  religion  that  moves  not 
all  the  feelings  of  ihc  heart,  that  does  not  call  forth  all  the  ener- 
gies of  the  soul,  and  engage  the  whole  man  in  its  exercises,  du- 
ties, labors,  sorrows,  joys,  hopes  and  fears,  is  not  the  religion  of 
Jesus  Christ.  Brethren,  how  short  and  uncertain  the  time  af- 
forded us  to  serve  our  generation,  according  to  the  will  of  God! 
what  a  call  to  be  fervent  in  spirit!  In  this  short  period,  we  are 
to  contend  for  the  faith  once  delivered  to  the  saints,  that  we  may 
transmit  it,  unimpaired,  to  the  coming  age. 

And  are  a  thou&and  voices  now  calling  us  to  effort  and  to  ac- 
tion? is  heresy  desolating  the  fair  heritage  of  our  God?  is  the 
adversary  coming  in  as  a  floodf  is  a  beloved,  bleeding  church, 
calling  for  her  children  to  defend  her  from  her  foes,  and  to  heal 
her  wounds?  are  the  dawning  glories  of  the  millenium  ready  to 
be  extinguished  in  the  darkness  of  error?  is  the  lingering  glory 
of  the  God  of  our  fathers,  ready  to  depart  from  Zion?  is  the  voice 
of  strangers  heard  in  the  fold  of  Immanuel?  do  Zion's  ways 
mourn?  are  the  pure  sanctifying  doctrines  of  the  cross  denied, 
impugned? — and  where  is  that  zeal  for  the  Lord  of  Hosts,  that 
could  slumber,  and  sleep  over  such  heart  stirring  concerns? 

Brethren,  we  need  this  day,  in  addition  to  our  number,  two 
thousand  ministers,  whose  hearts  shall  be  altars  for  the  Lord, 
whose  bodies  and  souls  shall  be  a  living  sacrifice,  and  whose 
zeal,  kindled  by  the  Holy  Spirit,  shall  burn  as  the  perpetual 
fire.  One  thousand  of  these,  we  need  to  fill  our  vacancies;  one 
thousand  more  to  go  into  destitute  places,  where  every  thing  is 
to  be  done — the  first  battles  fought,  the  land  possessed  and  se- 
cured, and  a  sound  foundation  laid  for  coming  generations.  This 
is  a  service,  for  which,  the  wisest,  best  disciplined  and  most 
faithful  men  are.  needed;  but  we  need  one  thousand  more  still, 
to  go  to  heathen  lands — the  heathen  are  waiting  for  the  gospel; 
every  port  on  the  globe  is  open  to  receive  missionaries — the 
whole  world  is  crying  for  the  word  of  life — and  shall  it  be  heard 
amidst  the  mournful  desolation  of  the  heathen,  just  as  they  arc 
awaking  from  the  long  sleep  of  death,  that  the  bosoms  of  Chris- 
tians feel  no  compassion  for  them?  No,  they  shall  not  hear  it — 
the  spirit  of  God  has  gathered  into  the  bosom  of  the  church  a 


192 


THE    SACRKD    FfRI 


multitu'^e  of  pious  and  talented  youth,  to  be  emploj^cd  in  this 
glorious  enterprize.  Education  societies,  sustained  by  Christian 
benevolence,  are  moulding  these  youth,  by  a  libera!  education, 
that  they  may  fill  the  ranks  of  the  ministry,  and  be  employed  to 
evangelize  tlie  world. 

The  object  of  this  address  is,  to  call  upon  you  to-day,  to  aid 
in  this  cause  of  mercy  and  benevolence.  Is  there  a  father  here, 
who  has  a  hopeful  son?  God  took  some  of  his  ancient  prophets 
from  the  plough  and  the  sheep  fold — will  you  give  your  son  to 
the  Lord  and  his  church,  that  he  may  be  taught  to  wield  the 
weapons  of  the  holy  warfare,  and  on  some  far  distant  shore,  un- 
furl the  banner  of  the  cross,  tell  the  heathen  of  a  Saviour's  love, 
and  proclaim  to  them  the  glad  tidings  of  salvation? 

Pious  mother,  think  of  that  dear  boy,  on  whose  infant  fore- 
head your  big  tears  have  often  dropped,  as  your  full  heart  sighed 
out  the  prayer,  O  God!  the  son  of  my  vows — wilt  thou  make 
him  a  child  of  thy  grace?  Will  you  now  give  that  son  to  the 
Lord,  that  he  may  serve  him  all  his  days  in  the  sanctuary? 

Dear  pious  young  men,  the  church  is  your  spiritual  mother — 
she  is  sitting  in  tears  and  desolation,  and  calling  for  your  aid. 
O  disregard  not  the  bosom  that  has  cherished  you  with  all  the 
tenderness  of  a  mother's  love! 

And  is  there  a  person  here,  who  has  a  few  dollars  to  give  us 
in  aid  of  this  cause? 


SERMON  XXIL 


THE  KI.\0  OF   THE   KIIVGDOJYI. 

"'Saying,  WliPre  is  he  that  is  born  King  of  the  Jrws?  for  we  have  scrt 
his  star  in   the  east,  and  are  come  to  worship  /am. "—Matthew  it 

CHAP.,  II  VERSE. 

For  a  long  time  a  belief  prevailed,  very  generally,  among  the 
Jews,  that  their  Messiah  would  be  a  mighty  earthly  monarch; 
an  opinion  also,  no  doubt  originated  from  a  partial  acquaintance 
with  the  writings  of  their  prophets,  prevailed  throughout  all  the 
east,  that  an  extraordinary  person  would  arise  in  Judea,  who 
would  acquire  dominion  over  the  nations.  The  wise  men,  who 
made  the  inquiry  in  our  text,  no  doubt  expected  this  event,  and 
very  probably,  were  favored  with  divine  intimations  of  its  near 
approach — and  it  does  also  appear,  that  they  were  shown  some, 
thing  of  the  Redeemer's  zeal,  glory,  and  the  nature  of  his  king- 
dom. At  length,  they  beheld  a  meteor  or  star,  in  the  lower  re- 
gions of  the  air,  hovering  over  the  land  of  Judea,  which  they 
understood  to  be  an  indication  that  this  extraordinary  person  had 
now  made  his  appearance.  Without  delay,  they  departed  from 
their  country  to  see -this  new  king,  and  worship  at  his  feet — and 
when  they  arrived  at  Jerusalem,  with  the  greatest  anxiety,  they 
25 


inquired,  "Where  is  lie  that  is  born  king  of  the  Jews?"  Wliat 
we  intend  in  this  discourse  is  to  show, 

1.  That  Jesus,  born  at  Bethlehem,  is  a  lung. 

'2.  To  point  out  the  nature  and  character  of  his  kingdom. 

I.  We  are  to  show  that  Jesus,  born  at  Bethlehem,  is  a  king. 
You  know  that  a  king  is  the  supreme  governor  of  a  people? 
more  or  less  numerous;  lie  is  clothed  with  power  and  authority, 
to  secure  to  his  people  external  safety,  and  internal  tranquillity; 
he  is  the  depository  of  sovereign  power — he  enacts  laws,  and  en- 
forces the  observance  of  them — in  all  these  respects,  Jesus  is  a 
king. 

1.  He  reigns  over  a  vast  number  of  people. 

2.  lie  effectually  protects  his  people  from  all  their  enemies. 

3.  He  governs  them  by  his  laws. 

4.  He  is  their  Sovereign  Judge. 

I.  Jesus  is  the  sovereign  of  an  innumerable  people.  When 
about  to  enter  upon  the  last  of  those  sufferings,  by  which  he 
purchased  his  people  for  himself,  he  said  to  his  disciples,  '*Ye 
call  me  Lord  and  Master,  and  ye  say  well — for  so  I  am." 
When  brought  to  Pilate's  bar,  the  governor  said  to  him,  "Art 
thou  a  king  then?"  Jesus  answered,  "Thou  sayest  that  I  am  a 
king — to  this  was  I  born."  A  little  while  after  his  glorious  as- 
cension, he  gives  to  his  disciples  this  commission,  "As  my  Fa- 
ther hath  sent  me,  even  so  send  I  you — go  teach  all  nations." 
Then,  indeed,  his  subjects  were  few — a  little,  feeble,  timid  flock; 
his  kingdom  was  like  a  grain  of  mustard  seed,  which  is  the  least 
of  all  seeds. 

But  when  the  glorious  conqueror  took  his  scat  at  the  right 
hand  of  the  Father,  and  was  made  all  things  unto  the  body  of 
his  church — when  he  received  the  kingdom  into  his  own  hands, 
he  poured  the  spirit  on  his  disciples,  and  armed  them  with  power 
from  on  high.  Prepared  by  the  gifts  and  graces  of  the  Holy 
Ghost,  they  parted  at  Jerusalem,  to  extend  their  labors  and  con- 
quests over  the  known  world — to  preach  the  gospel  to  every 
creature.  Before  the  light  of  heavenly  truth,  the  superstition  of 
the  Jews  was  first  dispersed— the  vain  reasonings  of  the  wise 


TIIK    KIVC    OK    TIIF.    KI.VCIXaM.  195 

men  of  this  world,  were  next  confouiidcd — then  the  altars  and 
temples  of  paganism  were  ovcrthr(j\vn — a  religion  pure,  peace- 
able and  holy  was  substituted  for  the  impious  errors  and  gro?s 
delusions  with  which  the  earth  had  been  filled — tlie  cross  of 
Christ  was  erected  on  the  ruins  of  idohitry,  and  the  kingdom  of 
Jesus  was  founded  on  the  dcNtructinn  oi"  paganism  —  every  where 
thousands  submitted  to  the  authority  of  this  glorious  Lord,  and 
thus  the  prophecy  was  fulfilk  il — *•]  will  say  to  the  north,  give 
up,  and  to  the  south,  keep  not  back,  bring  my  sons  from  alar, 
and  my  daughters  from  the  ends  of  the  earth."  A  very  fi-.w 
years  after  the  exaltation  of  ihcir  Lord,  liis  subjects,  with  one 
accord,  took  the  nan^.e  of  Christians,  and  whilst  his  disciples 
were  yet  aJive,  multitudes  of  tiiem  were  to  be  found  in  every 
nation  under  heaven — these  are  the  subjects  of  the  great  king. 

IL  Jesus  is  a  king — for  his  invisible  and  almighty  arm  sus- 
tains, protects  and  defends  his  pco])lf;  he  disconcerts,  and  de- 
feats all  the  vain  attempts  of  their  enemies,  and  never  fails  to 
accomplish  the  promise — "Lo,  I  am  with  you,  even  unto  the  end  of 
the  world." 

You  know  that  it  is,  especially  in  critical  situations,  when  an 
empire  appears  on  the  verge  of  ruin,  that  a  g(jod  administration 
displays  its  wisdom,  firmness,  energy,  vigor  and  resources.  If 
by  measures  well  concerted,  and  firmness  unshaken,  it  defeat 
the  deep  laid  schemes  of  those  who  combined  fur  its  ruin,  we 
applaud  the  wisdom  and  vigor  of  that  government. 

But  what  government  has  ever  exptiiienced  such  violent,  re- 
iterated and  formidable  attacks  as  tlie  Kingdom  of  Jesus  Christ? 
The  heathen  have  raged,  the  jieo]i!e  have  imagined  a  vain  thing 
against  the  Lord  and  his  annoinlcd — the  world  have  com- 
bined their  foi'"ces  to  destroy  the  Holy  Kingdom.  This  furious 
hostility  has  raged  for  more  tlian  eighteen  hundred  years,  anil 
what  has  been  the  result?  The  people  of  Chiist  arc  more  nu- 
merous than  ever,  the  church  still  looks  forth  as  tb.e  morning, 
fair  as  the  moon,  clear  as  the  sun,  and  terrible  to  her  enemies 
as  an  army  with  banners.  The  invincible  arm  of  Jehovah  pro- 
tects his  own  holy  cause,  and  the  gates  of  hell  cannot  prevail 
against  it. 


190 


THE    KING    OF    THE    KIXGDOM. 


III.  Christ  is  a  king,  for  he  not  only  protects  his  people  from 
external  foes,  but  by  good,  wise  and  holy  laws,  he  maintains 
peace  and  tranquillity  in  his  kingdom — all  things  in  Christ's 
church,  are  done  decently  and  in  order;  the  ministers  of  his  gos- 
pel are  charged  to  fulfil  their  duties  with  fidelity  and  zeal,  to 
watch  over  their  respective  fiocks,  to  administer  the  ordinances 
of  God's  house  to  the  edification  of  his  people,  to  exercise  dis- 
cipline, to  preach  faith  in  the  Lord  Jesus  Christ,  and  repentance 
towards  God — the  necessity  of  loving  God  supremely,  and  our 
fellow  men  as  ourselves — every  class  of  duties  is  placed  in  the 
purest  light,  and  enforced  by  the  highest  authority;  and  where 
shall  we  find  peace,  tranquillity  and  goo  I  order,  if  not  among  a 
people  thus  instructed — if  not  among  the  subjects  of  the  Prince 
of  Peace? 

IV.  Jesus  is  the  sovereign  lawgiver,  and  judge  of  his  people — 
the  righteous  flourish,  and  merit  is  rewarded  under  his  govern- 
ment. 

His  pious  subjects  receive  from  him  sweet  consolations;  he 
gives  them  the  testimony  in  their  hearts,  that  they  are  his  pecu- 
liar people,  his  seal  is  impressed  upon  them  to  the  day  of  redemp- 
tion, every  repentant  sinner  is  welcomed  into  liis  kingdom — the 
sacrifice  with  which  he  is  well  pleased  is,  that  of  a  broken  spirit 
and  contrite  heart;  he  speaks  to  the  heart  of  every  sincere  peni- 
tent, saying,  "thy  sins  are  fi)rgiven  thee,  go  in  peace." 

lie  does  not  alwiiys  immediately  punish  criminals,  perhaps 
for  two  reasons — none  of  them  can  elude,  or  in  any  way  es- 
cape from  justice,  and  he  desires  that  they  would  repent  and  be 
saved;  yet  he  does  frequently,  and  perhaps,  oftener  than  we  im- 
agine, display  his  sovereign  power  and  justice  by  punishing  re- 
bels on  the  spot.  Annanias  and  Sapphira  expired  at  the  apos- 
tle's feet,  because  they  lied  unto  God,  and  tempted  the  spirit  of 
the  Lord;  Herod  was  devoured  of  worms  because  he  gave  not 
glory  to  God,  and  Elymas  was  struck  with  instant  blindness  be- 
cause he  resisted  Paul  and  Barnabas.  To  these  individual  ex- 
amples, we  might  add  the  many  awful  judgments  which  have 
suddenly  fallen  upon  degenerate  churches,  how  often  the  king- 
dom of  heaven  has  been   taken  from  an  unprofitable,  faithless 


THE    KING    OF    TIlK    KI.VGnOM.  107 

people,  and  given  to  others  hringing  forth  the  fruits  thereof.  O 
brethren,  if  the  annals  of  this  Holy  Kingdonj  were  laid  before 
our  eyes,  and  all  the  counsels  and  ways  of  its  glorious  King,  we 
would,  no  douht,  often  see  that  this  awful  Sovereign,  always 
merciful,  just  and  good,  is  oftentimes  inconceivahly  terrible  in 
the  infliction  of  sudden  and  instant  judgments;  but  on  the  day 
fixed  in  his  own  purpose,  in  a  manner  the  most  authentic  and 
solemn,  he  will  exercise  the  office  of  supreme  judge  of  the  living 
and  the  dead — then,  without  appeal,  will  he  perform  this  act  of 
royalty — then  will  he  punish  the  wicked,  and  recompense  the 
just;  his  glory  will  then  eclipse  all  created  splendor;  then  the 
King  eternal,  immortal  and  invisible,  the  adorable  head  of  the 
church,  will  be  known,  and  acknowledged  God  over  all,  and 
blessed  for  ever. 

2,  Division.  The  nature  and  character  f»f  this  Kingdom.  It 
is  an  axiom  generally  received,  that  truths  become  more  lucid 
by  contrasting  them  with  their  opposites— our  Lord  himself,  fol- 
lowed this  method — he  declared  to  Pilate,  that  his  Kingdom  was 
not  of  this  world.  My  Kingdom,  he  adds,  is  not  from  hence. 
To  assist  us  in  forming  correct  ideas  of  the  Holy  Kingdom,  we  will 
oppose  its  characters  to  those  of  earthly  kingdoms. 

1.  Christ  is  a  universal  King — angels,  and  authorities,  and 
powers,  are  made  subject  unto  him — all  things  are  put  under 
him.  Dnniel  says,  "I  saw  in  the  night  visions,  and  behold,  one 
like  the  Son  of  Man  came  with  the  clouds  of  heaven,  and  came 
to  the  Ancient  of  days,  and  they  brought  him  near  before  him, 
and  there  was  given  him  dominion  and  glory,  and  a  kingdom, 
that  all  people,  nations  and  languages  should  serve  him;  his  do- 
/ minion  is  an  everlasting  dominion,  which  shall  not  pass  away, 
and  his  kingdom  that  which  shall  not  be  destroyed."  This  is 
the  uniform  language  of  hr.jy  men  ins])ir((l  from  heaven.  Elere 
is  a  striking  contrast — the  greatest  earthly  monarchs  had  their 
limits;  but  the  ministers  of  Jesus  Christ,  by  the  aid  of  his  Holy 
Spirit,  have  separated  from  all  nations  a  people  for  him— mul- 
titudes from  the  east,  the  west,  the  south,  and  the  north,  have 
submitted  to  his  peaceful  sceptre.  Thus,  in  successive  ages,  the 
promise  made  to  Abraham  has  been  fulfilled — "Look  now  toward 


IJ'8  THK    KlSr,    or    THE    ki\(;dom. 

heaven,  and  tell  tlie  stars,  if  thou  be  able  to  number  them."  And 
the  Lord  said  unto  him,  "So  shall  thy  seed  be."  From  this 
Kingdom  there  is  no  exclusion  of  climates,  nor  governments,  nor 
people,  nor  ranks,  nor  ages,  for  the  Kingdom  is  the  Lord's,  and 
he  is  the  governor  among  the  nations.  If  there  be  still  vastly 
extended  rrgions  and  nations  where  our  Lord  is  not  yet  known 
or  adored,  the  time  is  hastening  when  the  fulness  of  the  Gentiles 
will  come  in — a  time  when  the  light  of  salvation  and  grace  will 
shine  on  the  whole  earth,  when  all  nations  will  constitute  one 
people,  and  that  people  be  the  subjects  of  Jesus  the  King;  then 
every  tongue  will  exalt  the  glory  of  his  reign;  to  him  every  knee 
shall  bow,  and  every  tongue  confess. 

2.  Christ's  Kingdom  is  a  spiritual  Kingdom:  in  it  there  is  not 
one  trace  or  vestige  of  the  eclat  and  pomp  that  environ  earthly 
monarchs.  The  potentates  of  the  earth  may  build  magnificent 
palaces,  eqw'ip  fleets  and  levy  armies,  display  their  forces  on  the 
ocean,  and  on-vast  plains;  the  thunder  of  their  power  may  shake 
the  globe,  and  the  nations  tremble  at  the  terror  of  their  power; 
all  this  is  but  a  vain  display  of  greatness;  they  who  possess  it 
are  themselves  only  illustrious  slaves.  It  is  in  the  hearts  of  his 
people  that  Jesus  reigns,  dissipating  their  prejudices,  the  errors 
that  would  blind  them,  and  tilling  them  with  heavenly  light; 
producing  in  them  holy  desires,  pure  alFcctions,  sentiments  to 
which  um-enewed  souls  are  entire  strangers;  he  regenerates  and 
sanctifies  them,  and  his  grace  makes  them  the  living  temples  of 
his  Holy  Spirit.  We  liave  heard  of  kings  who  were  called  the 
fathers  of  their  people;  but  what  can  the  most  bencticent  of 
earthly  kings  do  for  their  subjects'?  Multitudes  of  them  may  suf- 
fer want,  be  distressed  in  body  and  mind;  numy  wronged  and 
oppressed,  whose  suflerings  and  wrongs  never  reach  that  mon- 
arch's ears;  but  not  one  of  Christ's  subjects,  whether  inhabiting 
the  most  humble  cottage,  or  dwelling  in  a  splendid  mansion,  but 
may  every  hour  a[)proach  bis  presence,  and  tell  him  all  their 
wants  and  all  tlieir  sorrows.  And  he  renders  them  all  content- 
ed in  their  diHi)i-ent  situations,  patient  in  tribulation;  gives  them 
peace  of  mind,  the  treasures  of  salvation,  the  sure  hopes  and 
foretaste  of  a  blessed  immortalitv. 


TJIR    Kl\(;    OK    THK    Mr(<JD(JM.  101) 

3.  Christ's  Kingdom  is  a  Kingdom  of  riiiliteousneys  and  pci\cc. 
These  two  ideas  arc  essentially  united.  The  fruit  of  righteous- 
ness is  sown  in  peace.  If  we  judge  of  earthly  kingdoms,  not  by 
their  external  form,  nor  the  language  of  those  who  administer 
their  affairs,  we  will  sec  an  imperious  despotism,  dictating  arbi- 
trary laws,  and  laws  which  ought  to  terrify  the  wicked  and  de- 
fend the  good,  alike  inelTicient  to  oppose  the  power  of  the  great, 
and  the  treasures  of  the  rich.  How  often  will  we  see  a  vain- 
glorious monarch  dcsolatnig  whole  countries,  and  causing  tor- 
rents of  human  blood  to  tlow,  merely  to  obtain  the  name  ot  con- 
queror, or  to  indulge  his  vanity  or  caprice?  When  we  look  over 
the  wrongs,  cruelties,  injustice  and  oppression  with  which  our 
earth  is  iilled,  we  arc  ready  to  exclaim.  Where  is  ,  justice,  and 
where  does  peace  dwell/  Brethren,  these  lovely  daughters  of 
heaven,  dwell  no  where  but  in  Christ's  Kingdom.  Will  an  ob- 
jector now  say,  Have  not  the  most  bloody  wars  been  carried  on 
by  Christians,  and  that  too,  on  account  of  their  religion?  That 
such  wars  have  been  carried  on  by  people  calling  themselves 
Christians,  we  admit;  but  that  such  wars  have  been  originated 
by  true  Christians,  we  deny.  No,  brethren,  the  Prince  of  Peace 
has  not  forged  the  poignards  of  fanaticism;  he  has  not  put  the 
murderous  sword  into  the  hands  of  intolerance — nor  has  he  taught 
men  to  stain  the  altars  of  a  God  of  mercy  with  their  brothers' 
blood — true,  he  said,  "Think  not  that  J  am  come  to  send  peace 
on  earth — I  came  not  to  send  peace,  but  a  sword."  That  is, 
lie  has  not  come  to  give  a  false  peace,  such  as  the  world  gives; 
lie  has  come  to  send  a  sword,  and  make  war  against  sin,  against 
vices  and  iniquities  which  destroy  the  souls  of  men;  the  peace 
he  gives  is  the  peace  of  (Jod,  which  jiasscth  all  nnd'erstanding, 
and  which  can -only  be  found  in  believing  in  his  name,  and 
keeping  his  commandments.  I  ask,  where  would  you  expect  to 
find  righteousness  and  peace,  if  not  among  those  jDcrsons  who 
liave  these  two  laws  of  the  Great  King  written  on  their  hearts — 
"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  all 
thy  soul,  and  thy  neighbor  as  thyself?"  These  persons  have  not 
only  peace,  one  with  another,  but  every  one  has  in  his  o^vn  bo- 
som that  peace  which  is  as  a  river,  and  that  righteousness  which 


200  THE    KISO    OF    THE    KINGDOM. 

is  as  the  waves  of  the  sea;  they  have  peace  in  life,  they  will 
have  it  in  death,  after  death,  and  for  ever. 

4.  These  words,  so'  conformed  to  the  desires  of  our  hearts, 
presents  tiie  last  distinctive  character  of  Christ's  Kingdom — it  is 
everlasting.  When  retracing  the  history  of  past  ages,  how  for- 
cibly is  the  mind  struck  with  the  shortness  of  time  in  which  the 
power  and  splendor  of  earthly  kingdoms  have  passed  away! 
Death  has  broken  the  sceptre  of  one  formidable  monarch  after 
another,  torn  away  their  diadems,  and  laid  their  glory  in  the  dust 
of  the  grave — one  kingdom  after  another  has  been  hurried  into 
the  abyss  of  ages.  Where  are  now  the  empires  of  Assyria, 
Babylon,  Greece  and  Rome?  Like  the  mysterious  statue  seen 
by  Nebuchadnezzar  in  his  dream,  a  little  stone  thrown  by  an 
invisible  hand,  broke  them  to  pieces,  crumbled  them  to  dust,  and 
made  them  like  the  chaff  of  the  summer  threshing  floor. 

But  amidst  these  perpetual  revolutions,  the  throne  of  Jesus 
has  continued  to  shine  with  increasing  splendor.  At  the  end 
of  time,  he  shall  deliver  up  the  Kingdom  to  God — even  the 
Father;  but  he  will,  in  many  respects,  reign  over  his  people 
still,  and  they  will  reign  with  hin»  for  ever  and  ever.  The 
church,  assailed  from  the  beginning  by  storms  of  persecution, 
by  the  rage  of  wicked  men,  and  evil  spirits,  still  subsists — Zion's 
King  still  reigns,  and  will  reign  while  the  sun  and  moon  endure, 
and  when  time  shall  be  no  more.  In  the  regions  of  light  and 
love,  the  saved  of  the  Lord  will  see  the  King  in  his  beauty,  and 
they  will  be  made  kings  and  priests  unto  God  for  ever. 

IMPROVEMENT. 

When  the  wise  men  from  the  East  came  to  Jerusalem,  asking 
the  question,  "Where  is  he  that  is  born  King  of  the  Jews?'*  no 
doubt  they  expected  to  receive  a  ready  answer  to  this  question, 
and  that  they  would  find  all  Jerusalem  worshipping  at  the  feet 
of  the  new  King.  How  great,  then,  must  have  been  their  as- 
tonishment to  discover  such  ignorance,  and  so  much  indiffer- 
ence to  this  event  among  all  classes?  And  if  a  person  from  the 
East  were  to  come  here  amongst  us,  enquiring  after  his  church, 
and  his  religion,  what  little  satisfaction  could  some  of  you  give 


THK    KIVO    OF    THE   KiNcnnM.  201 

ijim!  Is  it  not  a  lamentable  truth,  that  notwith.standing  you  iiave 
the  bible  in  your  house,  and  the  gospel  is  pouring  down  its  light 
upon  you,  yet  you  neither  know  where  Jesus  is,  nor  what 
he  is? 

What  will  be  the  end  of  them  that  obey  not  the  gospel? 

He  will  be  revealed  fiom  heaven  in  flanjing  lire. 

O  prepare  to  meet  the  king  your  Judge. 

O  dear  Christians,  it  is  your  glory  and  happiness  that  Jesns 
reigns;  his  name  is  excellent  in  all  the  earth,  and  you  are  a  part 
of  his  beloved  peculiar  people™ you  are  the  servants,  sul)jects, 
disciples  and  children  of  the  Great  King — these  are  your  titles, 
every  one  of  them  is  expressive  of  }our  high  privileges;  but,  O 
do  not  forget  it,  every  one  of  them  is  also  expressive  of  your 
duties. 

He  has  given  you  laws — he  has  also  given  you  an  ex-. 
ample.  Faith  in  God,  your  Saviour — a  supreme  love  to  him 
— renouncement  or  self-detachment  o(  this  perishmg  world — ■. 
meekness,  gentleness,  humility,  penitence,  holy  desires  after  spi- 
ritual and  lieavenly  things,  peace,  kindness,  and  brotherly  love 
asnong  yourselves,  we  just  mention  as  some  of  your  imperious, 
duties.  On  your  hearts  the  day  star  is  risen  to  give  you  the 
knowledge  of  Christ — you  have  scon  his  star,  and  you  worship 
him.  O  ye  scr\;uits  of  the  best,  r.nd  most  powerful  of  masters, 
ye  have  swoin  allegiance  to  the  King  of  heaven;  his  woids  to, 
you  are  life;  he  has  drawn  you  with  the  cords  of  love,  and  you 
feel  that  you  never  can  forsake  him.  No,  Christian.  And  do  you 
endeavor  to  draw  the  cords  that  bind  you  to  your  Lord,  still  closer 
round  your  heart? — with  the  whole  attention  of  your  minds, 
and  all  the  sensibilities  of  your  hearts,  often  meditate  on  what 
Clirist  has  done.for  you,  upon  his  laws,  his  holiness,  his  triumphs 
and  his  glory?  Do  not  your  souls  this  moment  wish  fur  the 
wings  of  a  dove,  to  fly  by  a  living  faith,  even  to  the  foot  ol'  hia 
throne — even  to  his  bosom?  ()  child  of  God!  where  Jesus  reigns, 
there  is  your  country,  and  there  is  the  abode  of  righteousness, 
peace  and  love. 

There,  in  (iod's  time,  you  will  go  to  sing  the  praises  of  Jcho- 
2(j 


203  TIIR    Kl\(i    OF    TIIK    ICIXCDOM, 

vah  and  the  L;uiib.  O  }'cs,  Clirislians,  you  will  enter  there 
where  millions  orglorirtcd  saints,  and  burning  seraphim  see  the 
face  of  3'our  f^Iorious  King,  and  your  voices  uniting  with  theirs, 
and  swelling  in  peals  of  heavenly  and  ceaseless  melody,  will 
sing,  Glory,  glory,  glory  to  Him  that  sitteth  on  the  throne  for 
tnt'r. 


SERMON  XXIII. 


ZEAL. 


".Vot  slolhfid  in  business;  ftrvent  in  apirif;  srrvivf;  ihc  Lord.''' — Ro- 
mans XH  CHAP.,  XI  VKKSi;. 

If  our  text  be  taken  in  connexion  with  what  precedes  it,  wc 
will  understand  it  as  recommending  ardency  of  arTection  in  the 
discharge  of  the  duties  of  charity.  If  we  take  it  with  what  fol- 
lows, we  will  understand  it  as  enjoining  zeal  in  the  woi-ship  of 
God.  Both  these  constructions,  or  either  of  them,  would  open 
fruitful  sources  of  illustration;  but  it  is  our  opinion,  that  this  text 
is  to  be  understood  in  a  more  extensive  sense — as  embracing  all 
the  duties  religion  prescribes;  and  in  this  point  of  view,  we  will 
consider  the  interesting  subject  now  before  us.  We  will  seek 
for  the  nature  of  true  gospel  zeal,  or  fervency  of  spirit,  and  wc 
will  trace  out  its  essential  characters.     In  doing  this,  we  will 

1.  Investigate  its  principles. 

2,  "  its  effects. 

a.  "  the  necessity  of  it. 

d.  "  the  means  of  acquiring  it. 

Our  hearts,  O  Lord,  are  in  thy  hands — animate  and  inflame 
them  with  the  ardors  of  a  pure  zeal! 

Zeal  is  one  of  those  general  terms,  that  may  be  applied  to  a 
great  variety  of  subjects.     Religious  zeal  is  a  holy  vehemence 


204  ZEAL. 

of  feelinj::,  diffusefl  through  all  the  powers  of  the  believer's  soul 
— an  influence  vivifying  and  ennobling— a  burning  desire,  which 
moves  directly  to  its  object,  and  without  the  pause  of  a  nno- 
ment,  seizes  the  occasion  as  it  presents  itself.  What  natural 
heat  is  to  our  bodies,  that  zeal  is  to  religion — without  piety  it  is 
Irozen  and  dead. 

To  be  fervent  in  spirit,  is  to  feel  within  us  strong  movements, 
lively  ardor  for  all  that  may  contribute  to  the  glory  of  God,  to 
the  extension  of  Immanuel's  kingdom — a  feeling  that  impels  us 
to  seize  with  avidity,  and  without  delay,  whatever  may  sub- 
serve the  spread  of  the  gospel,  confound  the  enemies  of  our  Lord, 
or  by  all  kind  oflices  and  lawful  means,  bring  them  to  the  know- 
ledge of  the  truth. 

But  it  is  here  that  vice  borrows  tlie  colors,  and  all  the  varie- 
gated shades  of  virtue,  glories  in  a  vain  appearance  of  fervor, 
and  cherishes  illusions  the  most  fatal  in  their  consequences. 
flow  vastly  important,  then,  to  distinguish  between  true  and 
false  zeal  in  their  essential  principles  and  distinctive  characters, 
and  the  diflerent  sources  from  which  they  flow?  True  zeal  has 
Its  origin  in  the  spirit  and  the  heart,  in  a  mind  savingly  enlight- 
ened, and  in  an  honest  and  upright  heart.  The  essential  proper- 
ties, therefore,  of  pious  zeal,  are — intelligent  purity  and  sinceritv. 

I.  True  zeal  is  not  founded  on  mere  opinions,  nor  on  human 
prejudices,  nor  on  some  favorite  system  we  have  adopted,  for 
no  other  reason,  perhaps,  than  that  it  is  popular,  or,  perhaps, 
because  we  received  it  by  education,  or  that  it  favors  our  tem- 
perament, our  pride  or  self-interest.  Ah!  these  are  impure 
sources — poisoned  waters.  How  fatal  are  the  errors  of  men  on 
these  principles?  The  Jew  is  fervent  for  his  ceremonies,  his  as- 
persions, and  the  externals  of  the  law — the  zeal  of  the  Pharisee 
is  pride,  ostentation  and  hypocrisy — the  zeal  of  the  superstitious 
is  the  scourge  of  humanity — it  justifies  persecution,  and  delights 
in  dungeons,  chains  and  tortures.  This  zeal  is  without  know- 
ledge— under  its  influence,  men  hate  what  they  ought  to  love, 
and  condemn  what  they  ought  to  approve;  but  true  zeal  lives 
in  the  light  of  truth.  And  would  we  know,  whether  we  are 
animated  by  a  true  or  false  zeal?  Let  us  go  to  the  law  and  the 


ZEAL.  £07i 

testimony,  to  Moses  and  the  prophets,  to  Christ  and  his  disciples. 
Like  the  mystical  pillar  of  light  that  guided  the  Israelites  through 
the  perils  of  the  wilderness,  so  the  word  of  God  will  guide  us 
safely  through  the  errors,  prejudices  and  heresies  that  now  fdl 
the  world.  Surely  the  pious  soul  of  Paul  felt  the  im[)orfance  of 
this  truth,  when  he  prayed  so  earnestly  and  alFcctionately  for 
the  Ephesians,  that  the  God  of  our  Lord  Jesus  Christ,  the  Father 
of  glory,  would  give  them  the  spirit  of  wisdom  and  revelation 
in  the  knowledge  of  Him.  Would  wc,  hrethren,  walk  in  the 
path  of  the  truly  fervent  in  spirit,  we  would  find  it  to  be  a  path 
shining  with  heavenly  light,  and  that  light  continually  increasing 
in  brightness — true  zeal  has  its  origin  in  an  enlightened  mind. 

It  has  also  its  source  in  a  righteous  and  disinterested  heart — 
it  must,  therefore,  be  pure  and  sincere.  When  David  said  to 
his  son  Solomon,  My  son,  know  thou  the  God  of  thy  Father,  he 
added,  and  serve  him  with  a  perfect  heart,  and  with  a  willing 
mind.  Who  of  us  docs  not  know,  that  the  first  and  great  com- 
mandment is,  to  love  God  with  the  whole  heart.  There  can  bo 
no  true  zeal  without  love.  It  is  the  heart,  the  whole  heart  God 
requires;  you  may  declaim  against  the  errors  and  vices  of  the 
age,  and  be  open,  bold  and  decided  in  resisting  and  opposing 
them.  And  do  you  say,  is  not  this  fervency  of  spirit?  Yes,  if  all 
this  zeal  you  manifest,  be  the  homage  of  a  heart  sincerely  de- 
voted to  God.  But  be  not  deceived,  if  habits,  temperament,  in- 
terest, or  some  hidden  sentiment  of  vanity  move  you  in  these 
things,  then  your  zeal  is  false,  deceitful  and  carnal.  Come  with 
me,  said  Jehu,  king  of  Israel,  to  Jehonadab,  come  and  see  my 
zeal  for  the  Lord.  And  these  were  not  mere  words — no,  he 
hastened  to  Samaria,  and  according  to  the  saying  of  the  Lord, 
he  slew  all  that  remained  of  the  perfidious  race  of  Ahab;  he 
overthrew  the  altars  of  Baal,  and  slew  his  priests.  But  when 
he  destroyed  the  idolatry  of  Baal,  why  did  he  not  also  destroy 
the  golden  calves  at  Don  Bethel?  Just  for  this  reason — it  was 
not  to  obey  God,  but  to  exalt  his  own  fame,  and  establish  his 
dominion,  that  he  manifested  such  zeal  in  extirpating  the  wor- 
ship of  Baal. 

My  brethren,  that  heart  which,  like  the  mystical  bush,  out  of 


200  ZEAL. 

the  midst  of  wlucli  the  Lord  spoke  to  Moses — ye?,  the  iiearl 
\vhich  is  all  on  tire  with  supreme  love  to  (Jod— over  verdant — • 
never  condenmed — that  is  the  heart  that  possesses  true  zeal. 

II.  Its  effects. 

This  zeal  may  be  readily  perceived  by  its  effects.  It  fills  the 
soul  with  prudence,  circumspection,  intrepidity  and  constancy. 
Many  imagine  that,  fervency  of  spirit  never  shows  itself  but  in 
the  eclat  of  splendid  and  daring  acts;  that  it  is  always  a  roaring, 
resistless  torrent,  a  blazing  flame;  but  these  persons  forget  what 
the  wise  man  tells  us,  that  to  every  thing  there  is  a  season,  and 
a  time  to  every  purpose  under  the  heaven.  At  one  time,  zeal 
will  move  with  the  power  and  impetuosity  of  the  mountain  tor- 
rent— again,  it  will  be  as  clear  and  calm  as  the  placid  bosom  of 
a  summer's  sea — at  one  time  it  will  stand  unmoved,  like  the 
mighty  oak  amidst  the  fury  of  the  raging  tempest,  and  again, 
like  the  slender  reed,  it  will  bow  and  bend  in  the  softest  bi-eeze. 
There  are  times  when  the  truth  ought  to  be  declared  from  the 
house  tops — there  arc  times  when  it  ought  to  be  spoken  in  para- 
bles, and  times  to  keep  profound  silence.  Who  questions  the 
zeal  of  the  apostle  Paul?  who  is  ignorant  of  his  apostolic  labors? 
Braving  dungeons,  stripes,  chains  and  shipwrecks,  he  preached 
the  gospel  of  his  Lord  in  the  cities  of  Asia,  Greece  and  Rome — 
from  the  city  of  Jerusalem  to  the  extremities  of  the  West.  Fear- 
less of  consequences,  he  preached  it  in  the  synagogues  of  the 
Jews,  and  in  the  assemblies  of  the  pagans — a  prisoner  loaded 
with  chains! 

Yet  what  prudence  in  the  fervor  of  this  apostle!  If,  on  certain 
occasions,  he  censured,  confounded  and  thundered,  more  fre- 
quently he  had  recourse  to  milder  measures,  and  he  solicited, 
conjured  and  persuaded.  He  was  made  all  things  to  all,  that 
he  might  gain  some  souls  to  Jesus  Christ. 

What  think  ye,  my  friends,  that  the  Lord  Jesus  appears  ani- 
mated with  a  more  enlightened  and  pure  zeal,  when,  with  a 
scourge  in  his  hand,  he  chased  from  the  temple  those  who  bought 
and  sold — when  he  cried,  "Wo  unto  you  scribes  and  pharisees, 
wo  unto  you  blind  leaders  of  the  blind — whited  sepulchres — gen- 
eration of  vipers,"'  than  when  he  refuted,  confounded,  and  in- 


ZF.AL.  207 

Ktructcd  llicm  wltli  tlic  utmost  kindness  and  tenderness?  No,  it 
was  the  same  Jesus,  the  fervenc}'  of  his  spirit  and  heart  were 
the  same — the  circumstances  were  changed,  to  which  true  zeal 
will  yield,  for  it  is  guided  by  prudence  and  discretion — no  fiery 
passion,  no  inflexible  pride,  no  fury,  no  enthusiasm;  but  just  so 
far  as  the  glory  of  God  permits,  and  tender  charity  demands, 
zeal  accommodates  itself  to  times  nnd  circumstances— it  pro- 
portions the  remedies  it  presents,  to  the  nature  and  state  of  the 
disease  it  would  cure — it  measures  its  efibrts  by  the  effects  it 
would  produce — it  holds  one  barrier  sacred,  on  that  it  will  never 
infringe — this  bari'ier  is  duly. 

]Jut  when  it  is  necessary,  zeal  is  courageous  and  intrepid. 
Behold  the  examples  aflbrded  us  in  the  scriptures  on  this  point 
— witness  Enoch,  Lot,  Moses,  Phineas  and  David — witness  those 
liolv  believers,  of  whom  the  world  was  not  worthy,  who,  through 
faith,  subdued  kingdoms,  wrought  lighteousness,  obtained  pro- 
mises, stopped  the  mouths  of  lions,  quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fight,  and  turned  to  flight  the  armies  of 
the  aliens.  Th.ese  men,  filled  with  holy  zeal,  were  ever  ready 
to  glorify  (jod  by  their  lives  and  by  their  deaths.  And  O,  breth- 
ren, this  is  the  noble,  the  sublime  heroism  which  religious  senti- 
ments produce  in  every  age. 

Another  characteris^tic  of  true  zeal  is,  mildness  and  charity- 
Wl'.en  thus  combining  the  dilFerent  characters  of  zeal,  we  are  re- 
minded of  Sampson's  riddle — out  of  the  strong  came  forth  sweet- 
ness. This  is  indeed  what  barbarous  intolerance  cannot  under- 
stand. There  is  a  zeal,  bitter,  furious  and  destructive,  which, 
undei-  the  false  pretext  of  bringing  glory  to  God,  proscribes  every 
feeling  of  humanity,  and  violates  laws  the  most  sacred,  and  au- 
thorizes crimes  the  most  atrocious — it  has  recourse  to  slanders, 
persecutions,  racks  and  flames.  To  be  convinced  that  this  cruel 
and  sanguinary  passion  is  not  Christian  zeal,  let  us  hear  the 
words  of  the  apostle  James,  chap.  2,  verse  13 — 17. 

i)  let  us  hear  the  voice  of  the  Prince  of  Peace — he  savs,  Learn 
of  me.  And  what  are  we  to  learn  of  him?  To  do  violence  to 
the  consciences  of  our  fellow  men,  to  wound  and  grieve  one  an- 


208  ZEAL. 

other,  to  yield  to  the  convulsive  movements,  and  turbulent  sal- 
lies of  a  bitter  and  cruel  zeal?  No,  but  we  are  to  learn  of  him 
to  be  meek  and  gentle,  merciful  and  kind — to  forbear  one  an- 
other in  love,  to  keep  the  unity  of  the  spirit  in  the  bond  of  peace. 
Let  no  one  then,  j)retend  to  fervency  of  spirit,  whose  heart  is 
Kteeped  in  bitterness  and  gall. 

True  zeal  is  constant  and  persevering — it  does  not,  like  the 
Israelites  at  the  foot  of  the  trembling  mountain,  exclaim.  All 
that  the  Lord  has  spoken  I  will  do,  and  then  in  a  few  days  after, 
prostrate  itself  before  the  work  of  its  own  hands;  it  is  not  one 
day  for  God,  and  tlie  next  for  the  world;  at  one  time  for  Christ, 
and  at  another  for  Belial;  one  time  a  Christian,  and  at  another 
an  infidel.  No,  zeal  is  an  inherent  principle  of  sanctification, 
it  goes  from  strength  to  strength,  continually  shining  with  new 
lustre — prosperity  and  adversity,  health  and  sickness,  abundance 
and  want,  only  serve  to  kindle  it  into  a  pure  flame,  and  neither 
death  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature  shall  be  able  to  separate  from  the  love  of 
Christ. 

III.  The  necessity  of  zeal. 

The  necessity  of  zeal  appears  from  the  formal,  precise,  and 
reiterated  commands  of  our  Supreme  Legislator.  VV^e  cannot 
open  the  bible  without  finding  his  laws  on  this  subject,  an- 
nounced in  almost  every  variety  of  form.  And  what  can  we  al- 
lege as  an  excuse  for  our  neglect  or  disobedience'?  Surely  not 
his  right  to  command?  lie  is  clothed  with  authority  the  most 
august  and  supreme — and  of  him,  and  through  him,  and  to  him, 
are  all  tilings,  lie  respects  the  authoritv  of  earthly  rulers!  And 
shall  we  nijt  revere  his  Majesty,  who  has  spread  out  the  hea- 
vens, and  whose  armies  bow  in  profound  subjection  at  his  feet? 
shall  we  with  feelings  of  indifference,  contemplate  the  Allglori- 
ous,  whilst  before  the  overpowering  s])lendors  of  his  glory  sera- 
phim veil  their  faces,  and  prostrate  themselves  in  transports  of 
admiration  and  praise? 

Hut  if  to  the  sovereignty  of  his  majesty,  we  add  the  treasures 
of  his  goodness,  and  calculate  his  benefits  towards  u?,  will  not 


7.U\L.  SOU 

emotions  grateful,  exquisite,  high  and  delightful,  be  awakened  in 
our  bosoms?  For  us,  so  ruined  by  the  apostacy,  so  lost  in  the  full 
that  no  created  power  could  avert  from  us  heaven's  righteous 
wrath,  nor  rescue  us  from  despair  and  death — for  us  thus  ruined, 
guilty  and  undone,  he  gave  his  Son — for  us  the  Lamb  of  God 
bled  and  expired  on  the  cross.  O!  can  we  think  of  him,  who 
being  the  brightness  of  his  Father's  glory,  and  the  express  im- 
age of  his  person — can  we  think  of  him  wounded  for  our  trans- 
gressions, and  bruised  for  our  iniquities?  can  we  ever  think  of 
Calvary  and  the  cross,  without  feeling  a  strong  tide  of  grateful 
emotions  rolling  through  our  hearts?  can  we  think  that  the  Holy 
Ghost  is  sent  to  transform  us  into  the  image  of  the  Most  Holy 
and  Ever  Blessed — and  shall  not  our  hearts,  whilst  he  is  melting 
and  moulding  them,  experience  the  most  powerful  and  delightful 
sensations?  can  we  contemplate  the  system  of  redeeming  love, 
■which  saves  from  the  deathless  agonies  of  devils,  and  the  despair 
of  damned  souls  in  hell,  which  secures  the  joys  of  heaven,  and 
the  raptures  of  saints  and  angels,  and  not  feel  the  lires  of  love 
kindling  into  an  intense  and  burning  blaze  in  our  souls?  and 
whilst  God  himself,  is  pressing  on  our  hearts  all  the  cogent  and 
tender  motives  he  employs  to  urge  us  to  lay  hold  on  eter- 
nal life,  will  not  every  sensibility  of  the  soul  be  touched  and 
moved? 

Again,  the  necessity  of  zeal  \\]\\  appear,  when  we  consider 
the  object,  the  economy,  and  spirit  of  the  religion  of  Jesus  Christ. 
Its  object  is  the  salvation  of  the  soul — our  highest,  our  f'earest 
interest.  O!  shall  we  be  careless  and  inditferent,  whether  we 
shall  for  ever  live  in  the  smiles  of  God,  whose  smile  is  heaven, 
or  wither  in  his  frowns,  whose  frow-n  is  hell?  Ah!  brethren,  wc 
have  at  stake  interests  as  vast  as  eternity  itself,  as  high  as  Jeho- 
vah's eternal  throne,  as  bright  and  blessed  as  heaven's  immortal 
joys — yes,  too,  and  as  deep  as  the  bottomless  pit,  as  dreadful  as 
the  fire  of  the  lake  of  red  vengeance,  as  the  wails  and  despair  of 
the  lost.  Ah!  brethren,  is  it  a  matter  of  cold  unconcern  to  us, 
whether  we  are  to  spend  a  whole  everlasting  in  joy  unspeaka- 
ble, and  full  of  glory,  or  in  weeping,  wailing,  and  gnashing  of 
27 


210  ZEAL. 

teeth?  whether,  in  the  moment  of  death,  our  souls  shall  soar  on 
seraph's  wings  to  celestial  bliss,  or  sink  and  splash  in  the  liquid 
fires  of  hell?  O  ye,  who  see  nothing  in  these  mighty  realities  to 
melt  your  hearts,  to  thrill  your  bosoms,  to  excite  your  feelings, 
the  sad  symptoms  of  spiritual  death  are  upon  you. 

But  we  have  not  only  right  feelings  to  cherish  and  cultivate, 
but  also  many  indispensible  duties  to  perform — and  who  has  told 
us  we  can  perform  these  duties  whilst  sleeping  with  folded  arms? 
who  has  told  us  we  can  gain  the  kingdom  of  heaven  by  lazy 
wishes,  or  languid  efforts?  Jesus  Christ  has  told  us  the  kingdom 
of  heaven  suffereth  violence,  and  the  violent  take  it  by  force. 
Brethren,  the  religion  of  heaven  is  a  religion  of  transport,  ec- 
stasy and  excitement;  the  holy  beings  around  the  throne  pour 
their  whole  souls  into  their  notes  of  praise — they  throw  the 
strongest  feelings  of  their  immortal  natures  into  their  every  act 
of  worship;  their  powers,  in  the  utmost  expansion  of  their  capa- 
bilities, are  employed  in  the  divine  service,  and  no  one  in  all  the 
heavens,  thinks  another  too  much  excited.  Brethren,  let  me  tell 
you,  that  the  religion  which  moves  not  the  feelings  of  the  whole 
heart,  that  does  not  call  forth  all  the  energies  of  the  soul,  and 
engage  the  whole  man  in  its  feelings,  exercises,  duties,  labors, 
sorrows,  joys,  hopes  and  fears,  is  not  the  religion  of  Jesus  Christ 
— it  is  not  fervency  of  spirit. 

Again,  the  brevity  and  uncertainty  of  life  proves  the  necessity 
of  being  fervent  in  spirit.  How  short,  how  rapid  and  uncertain 
is  the  time  afforded  us  to  perform  our  duty.  No  doubt,  motives 
of  love  and  wisdom  cause  God  to  hide  and  envelop  in  darkness 
the  day  that  will  close  the  number  of  our  years.  Our  kind  pa- 
rent wishes  to  spare  us  the  bitterness  with  which  this  view 
would  drench  our  hearts,  and  he  would  teach  us  to  profit  by 
every  hour  he  gives  us.  In  this  short  period,  we  are  to  contend 
for  the  faith  once  delivered  to  the  saints,  that  it  may  be  trans- 
mitted, unimpaired,  to  the  coming  age;  we  are  to  serve  our 
generation  according  to  the  will  of  God.  Are  not  a  thousand 
voices  calling  us  to  effort  and  to  action? 


ZEAL.  211 

IMPROVEMENT. 

"The  fire  shall  ever  be  burning  upon  the  altar,  it  shall  never 
go  out."  Such  was  the  law  of  the  burnt  oHering,  which  the 
Lord  prescribed  to  his  ancient  people  under  the  levitical  econo- 
my. This  economy  exists  no  longer,  its  ceremonies  are  abolish- 
ed; but  under  the  gospel  economy,  there  is  an  altar,  a  burnt 
offering,  and  a  perpetual  fire.  This  altar  is  our  heart,  the  burnt 
offering  our  bodies  and  souls,  which  we  present  a  living  sacri- 
fice, wholly  acceptable  to  Cod,  and  zeal  or  fervency  of  spirit  is 
the  perpetual  fire. 


SERMON   XXIV. 


TI5E  PISOPER  SUBJECTiy  A]^I>  MODE   OF 
CHKISTIAI^  BAPTISM. 

*'Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost;  teaching  them  to 
observe  all  things  ivhatsoever  I  have  commanded  you:  and  lo,  I  am 
with  you  alway,  even  unto  the  end  of  the  tvorld.     Amen.'" — Matthew 

XXVIIl  CHAP.,  XIX XX  VERSES. 

Thkrr  arc  two  principles  tluit  ought  ever  to  harmonize — love 
towards  the  brethren,  and  zeal  and  fidelity  towards  God.  No- 
thing is  more  clearly  enjoined  in  the  scriptures,  than  unfeigned 
love  to  the  brethren;  and  wherever  this  principle  is  violated, 
there  must  be  a  fault  on  one  side  or  both.  But  then  it  is  also 
true,  that  it  is  demanded  of  every  Christian,  as  a  test  of  his  alle- 
giance to  Christ,  that  he  be  always  ready,  without  fear  or  favor, 
or  calculation  of  personal  consequences,  to  profess  and  defend 
what  he  believes  to  be  the  divine  will  in  matters  of  faith  and 
practice.  We  do  not,  therefore,  take  up  the  subject  of  baptism 
with  the  view  of  assailing  and  attacking  those  who  differ  from 
us;  but  solely  to  defend  and  maintain  our  own  faith,  and  to 
prove  that  we  have  the  word  of  God  in  all  its  parts,  to  sustain 
us  in  our  belief.  We.  differ  from  our  iJnplist  brethren  on  two 
points— infant  baptism,  and  also  the  mode  of  administering  bap- 


MODK    OK    CIIRISTIW    HAl'Tl^M.  213 

tism.  The  doctrine  of  infant  baptism  is  very  clear  to  us,  and 
we  are  fully  persuaded,  that  it  stands  in  connexion  with  the 
most  sacred  truths  of  the  gospel,  with  the  most  precious  inter- 
ests of  Christ's  kingdonn.  Our  mode  of  baptism  uc  believe  to 
be  plainly  scriptural.  This  whole  subject  is  vastly  important, 
and  ought  to  be  maintained  with  firmness  and  zeal;  we  ought 
to  know  the  truth  respecting  it.  And  how  are  we  to  come  to 
the  truth?  Surely  not  by  supposing  and  imagining  what  the  bible 
no  where  teaches.  No,  my  friends,  to  get  the  truth  we  must 
adhere  to  the  written  word,  and  lay  down  our  prejudices  and 
preconceived  opinions;  we  must  not  listen  to  our  fancies,  but  to 
the  living  God  speaking  in  the  bible  of  truth.  In  explaining  this 
subject  we  will  dwell  on  the  two  following  points: 

1.  Who  are  proper  subjects  of  baptism? 

2.  What  is  the  scriptural  mode  of  baptism? 

1.  Who  are  proper  subjects  of  baptism?  We  have  already 
mentioned,  that  between  us  and  our  Baptist  brethren,  there  is  a 
very  material  difference  of  opinion  as  to  the  subjects  of  baptism. 
There  is,  however,  one  point  in  which  we  agree.  If  a  person 
has  come  to  adult  years  who  has  not  been  baptized,  we  believe 
that  person  ought  not  to  be  baptized  until  he  repents  and  be- 
lieves— hero  then  is  no  difference.  But  Baptists  refuse  baptism 
to  infants,  and  re-baptize  those  who  were  baptized  in  infancy. 
This  we  believe  a  departure  from  the  tenor  and  spirit  of  the 
gospel,  and  that  it  is  so,  I  trust  1  shall  now  prove  to  the  full  sa- 
tisfaction of  every  intelligent  and  unprejudiced  person — for  I 
shall  prove  it  by  a  chain  of  arguments  which  no  man  living  can 
break.  I  shall  begin  at  the  very  foundation,  and  there  lay  my 
first  proof. 

1.  That  the  church  of  God  received  its  first  visible  form  and 
recognition  in  the  family  of  Abraham,  none  will  surely  deny. 
God  made  a  covenant  with  the  father  of  the  faithful,  saying,  "I 
will  establish  my  covenant  between  me  and  thee,  and  thy  seed 
after  thee  in  their  generations,  for  an  everlasting  covenant,  to 
be  a  God  unto  thee,  and  thy  seed  after  thee."  Do  we  not  see 
here  at  the  very  institution  of  God's  Church,  a  divinely  instituted 
connexion  between  children  and  their  parents?    The  sign  and 


iil-4  THE    I'ROI'KR    SIJRJKCTS    A\D 

seal  of  the  blessings  of  this  covenant,  by  God's  own  command 
were  to  be  administered  to  children.  Has  this  been  done  away? 
If  so,  then  how  could  it  be  called  an  everlasting  covenant?  But 
the  very  nature  of  the  thing  proves  that  it  still  continues — for 
the  visible  church  is,  and  must  be  the  very  same  in  every  period 
of  the  world.  The  Old  Testament  and  the  New  only  differ  in 
their  outward  forms.  God  never  revealed  but  one  system  of  re- 
ligion; he  is  ever  the  same;  human  nature  is  ever  the  same. 
There  never  has  been  but  one  name  by  which  men  must  be 
saved.  The  gospel  is  only  a  clearer,  and  more  spiritual  dispen- 
sation of  the  old  dispensation.  Read  the  psalms,  and  all  the 
prophets.  Do  they  ever  speak  of  the  Christian  Church  in  any 
other  sense  than  as  a  more  extensive,  and  clearer  dispensation 
of  the  ancient  church?  did  John  the  Baptist,  predict  that  Christ 
would  destroy  the  ancient  church?  No,  he  says,  he  will  thor- 
oughly purge  his  tioor.  But  does  purifying  mean  destroying? 
Christ  himself  positively  declares,  that  he  did  not  come  to  de- 
stroy, but  to  fulfil.  Passing  a  multitude  of  proofs,  let  me  ask 
you — if  the  Christian  church  be  not  founded  upon  the  Old  Testa- 
ment scriptures,  and  is  not  for  substance  the  same,  why  does 
Christ  so  often  declare,  that  the  Old  Testament  scriptures  make 
known  his  character,  and  all  the  principles  of  his  gospel?  why 
does  he  so  frequently  quote,  and  appeal  to  them  as  proofs  of  his 
doctrines?  Just  read  the  17th  verse  of  the  11th  chapter  of  Ro- 
mans— "And  if  some  of  the  branches  be  broken  off,  and  thou, 
being  a  wild  olive-tree,  wert  gralFed  in  among  them,  and  with 
them  partakest  of  the  root  and  fatness  of  the  olive-tree,  boast 
not  against  the  branches."  There  God's  Church  is  compared  to 
an  olive-tree,  the  unbelieving  Jews  to  branches  broken  from  that 
tree,  and  the  Gentiles  to  branches  engraffed  upon  it.  Now  does 
the  breaking  off  of  some  branches,  and  the  engrafting  of  others, 
destroy  the  tree?  Hence  the  proof  that  God's  Church  remains 
the  same. 

2.  In  God's  Church,  at  its  first  institution,  children  received 
the  seal  of  a  covenant  which  God  himself  calls  an  everlasting 
covenant — a  covenant  never  to  decay  nor  wax  old.  Well,  did 
the  glorious  head  of  the  church  make  a  law  that  children  should 


MODE    OF    CHKISTIA.V    liAl'lH.S.M.  215 

be  brought  within  its  pale?  and  has  he  made  another  to  exclude 
them?  must  not  every  law  be  in  force  until  it  is  repealed? 
where  do  we  find  the  repealing  statute?  We  can  show  the  law 
by  which  children  were  brougiit  into  God's  Church;  but  if  any 
one  will  show  us  the  law  that  excludes  them,  we  will  obey  it — 
but  no  such  law  can  be  found. 

3.  Proof.  Baptism  is  now  substituted  for  circumcision;  its  de- 
sign is  the  same — they  are  both  seals  of  the  same  covenant. 
This  we  know  is  denied;  but  we  unhesitatingly  aflirm,  that  so 
Christ's  apostles  and  all  the  first  Christians  understood  it.  Jus- 
tin Martyr,  who  wrote  about  forty  years  after  the  apostles'  time, 
says  "We  have  not  this  carnal  circumcision,  but  the  spiritual 
circumcision,  and  we  have  received  it  by  baptism.  It  is  allowed 
to  all  persons,  infants  and  adults,  to  receive  it  in  the  same  way." 
Cyprian,  Basil,  Chrysostom,  and  other  writers,  give  us  precisely 
the  same  facts.  As  another  unanswerable  proof,  that  all  over 
the  church,  in  its  early  age,  the  belief  prevailed  that  baptism 
was  substituted  for  circumcision — the  council  of  Carthage  was 
called  for  the  express  purpose  of  determining  the  point,  whether 
children  ought  not  to  be  baptized  on  the  eighth  day?  Now  two 
things  we  learn  from  this  fact — first,  that  at  that  early  age  o-f 
the  church  children  were  universally  baptized — and  second,  that 
the  church  universally  believed,  that  baptism  came  in  the  room 
of  circumcision. 

Permit  me  now  to  ask  one  question:  On  what  grounds  do  Bap- 
tists advocate  close  communion?  There  is  but  one  reason  can  be 
given — and  what  is  it?  They  say  circumcised  persons  only,  were 
allowed  to  approach  the  passover,  and  therefore,  baptized  per- 
sons only,  ought  to  come  to  the  Lord's  Supper.  Now  brethren, 
if  this  argument  proves  any  thing,  it  proves  that  baptism  has 
come  in  the  room  of  circumcision,  and  therefore,  their  own  ar- 
gument overthrows  their  whole  system! 

We  have  now  seen  the  foundation  on  which  infant  baptism  i-s 
built — the  law  and  authority  of  God;  a  foundation  as  firm  and 
immoveable  as  the  word  and  covenant  of  God  can  make  it,  a 
foundation  that  will  stand  until  the  heavens  and  the  earth  shall 
be  no  more.     But  I  have  now  only  laid  the  foundation  of  my 


21G  THK    TROPKR    SUBJECTS    AXD 

argument.  We  are  now  prepared  to  understand  the  commis- 
sion Christ  gave  his  disciples,  when  he  said  to  them,  "Go  ye, 
therefore,  and  teach  all  nations,  baptizing  them,"  &c.  Now  ye 
all  know,  that  he  did  not  say  to  them,  baptize  in  this  way,  nor 
in  that  way,  nor  did  he  say  who  they  should  baptize?  And  why 
did  he  give  them  no  particular  direction?  Surely  if  any  had  been 
necessary,  he  would  have  given  it.  Why  then,  was  none  neces- 
sary? Why,  for  the  very  reason,  that  baptism  was  no  new  thing, 
it  was  a  thing  well  understood.  Though  God's  Church  was  per- 
petuated in  the  Jewish  nation,  it  was  not  confined  to  them;  its 
doors  always  stood  open  to  receive  converts  from  all  nations. 
And  God  gave  laws  res[)ecting  the  admission  of  these  converts — 
and  how  were  they  admitted?  First,  the  father  and  all  the  males 
were  circumcised,  and  then  the  whole  family,  male  and  female, 
parents  and  children,  were  baptized  by  sprinkling  of  water,  and 
thus  they  admitted  the  whole  household.  Jn  proof  of  this,  we 
have  the  Jewish  Talmud,  and  other  writers  of  that  nation  of  the 
first  authority — and  beside  them,  a  whole  multitude  of  Christian 
writers,  all  of  whom  declare,  that  the  Jews  did  baptize  the  in- 
fant children  of  converts  when  received  into  the  church.  And 
now  we  see  how  Christ's  disciples  must  have  understood  their 
commission,  which  most  certainly  was,  that  they  should  go  and 
administer  baptism  according  to  the  known,  and  universal  prac- 
tice of  the  church.  If  in  this  commission,  children  were  to  be 
excepted,  would  he  not,  most  assuredly,  have  told  them  so?  But 
how  they  understood  their  commission  is  well  known  from  their 
own  acts  and  doings — they  went  and  baptized  whole  households, 
parents  and  children,  Lydia  and  her  household,  the  jailor  and 
his  household,  and  Stephanus  and  his  household.  Now  if  there 
were  children  in  these  families,  they  were  certainly  baptized. 
Is  it  said  there  were  not?  is  it  likely  there  were  none?  But  is  not 
the  account  given  just  as  it  would  be  of  any  Aimily  that  had 
children?  Do  our  Baptist  brethren  thus  baptize  whole  families? 
No,  it  is  not  their  practice.  Well  then,  does  their  practice  agree 
with  the  practice  of  Christ's  apostles? — "Then  were  their  brought 
unto  him  little  children,  that  he  should  put  Ins  hands  on  them, 
and  pray:  and  the  disciples  rebuked  them.     But  Jesus  said,  Suf- 


MODI-:    OK    CHKISTMV    UAPTISM.  '317 

fer  little  children,  and  forbid  tliem  not,  to  come  unto  mc;  for  of 
such  is  the  kingdom  of  heaven.  And  he  laid  his  hands  on  them, 
and  departed  thence."  "Then  Peter  said  unto  them,  Repent, 
and  be  baptized  every  one  of  you  in  the  name  of  Jesus  Christ  for 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy- 
Ghost.  For  the  promise  is  unto  you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call."  "For  the  unbelieving  husband  is  sanctified  by  the  wife, 
and  the  unbelieving  wife  is  sanctified  by  the  husband:  else  were 
your  children  unclean;  but  now  are  they  holy." 

Jn  perfect  correspondence  with  all  this,  we  find  that  infant 
baptism  was  uniformly  practised  by  the  early  Christians  from 
the  days  of  the  apostles.  Justin  Martyr,  near  the  end  of  the 
first  century,  Ireneus  about  ninety-seven  years  after  Christ,  Cle- 
mens Alexandrinus  one-hundred  and  fifty  years,  TertuUian  about 
the  same  time,  and  Origen  one-hundred  and  eighty-four  years. 
All  these  writers  unite  in  saying.  The  church  received  the  tra- 
dition from  the  apostles,  that  baptism  ought  to  be  administered 
to  infants. 

The  council  of  Carthage — sixty-six  bishops — as  to  whether 
infants  might  be  baptized  at  eight  days  old,  decided  unanimously 
that  infants  might  be  baptized  as  soon  as  born. 

Gregory  Nazeanzen  and  St.  Augustin,  about  the  close  of  the 
fourth  century,  say,  "The  whole  church  practises  infant  baptism 
— it  was  not  instituted  by  councils,  but  was  always  in  use."  Pe- 
lagius  says,  "Who  has  ever  asserted,  that  infants  are  not  to  be 
baptized?"  This  chain  of  evidence,  year  after  year,  comes  down 
unbroken — and  that  man  does  not  live,  who  can  produce  the 
person  who  has  spoken  or  written  against  infant  babtism  dur- 
ing fifteen-hund-rcd  years  after  Christ  and  his  apostles!  It  was 
never  denied  until  1522,  a  little  more  than  three-hundred  years 
ago — and  Luther  and  Calvin,  and  all  the  reformers,  when  it 
was  denied,  came  out  and  proved  the  true  faith  of  the  church. 

But  now  let  me  answer  the  objections  that  are  made  to  in- 
fant baptism.  They  are  two — the  first  is,  that  before  persons 
are  baptized,  they  must  repent  and  believe;  but  it  is  said,  chil- 
dren cannot  repent  and  believe,  and  therefore  they  ought  not 
28 


218  THE  i'F.o?i:ii  s;;bjjxt5  atvd 

to  be  baptized.  You  will  admit,  tliat  it  is  very  unfair  to  take 
an  argument  that  i.s  designed  to  apply  to  one  particular  subject, 
and  apply  it  to  another,  and  a  very  difl'ercnt  subject?  What  is 
said  of  repentance  and  faith,  is  not  intended  to  apply  to  infants, 
but  adults.  If  the  other  was  a  fair  way  of  reasoning,  see  to 
what  ab.surd  consequences  it  would  lead. — The  apostle  com- 
manded, That  if  any  would  not  work,  neither  should  he  eat;  but 
children  cannot  work,  therefore,  they  must  not  eat.  Such  an 
argument  cannot  be  a  sound  one — it  has  no  bearing  on  infant 
baptism;  its  application  is  intended  for  those  who  have  come  to 
years  of  understanding.  But  it  is  said,  we  are  no  where  told, 
that  infants  shall  be  baptized.  Well,  if  this  be  scriptural,  that 
we  are  to  do  nothing  but  what  is  commanded  in  just  so  many- 
words  in  the  bible,  let  us  see  where  this  will  lead  us.  Females 
are  admitted  to  the  Lord's  Table — show  me  the  text  that  says 
they  ought  to  come — there  is  none.  I  believe  they  ought  to 
eome.  Do  you  ask  me  how  i  prove  it?  1  answer,  just  as  I  prove 
infant  baptism,  from  the  whole  tenor  of  the  scriptures.  You 
keep  the  first  day  of  the  week  as  the  Sabbath;  but  the  last  day 
was  the  Sabbath  from  the  beginning.  Now  show  me  the  text 
for  the  change?  There  is  none,  but  it  is  proved  in  the  same 
way.  You  believe  a  father  ought  to  pray  daily  in  his  family; 
show  the  text  that  says  so  in  the  very  words?  There  is  none, 
yet  we  infer  it  clearly  from  the  system  of  divine  truth  and  duty. 
We  have  now  looked  at  the  second  objection — if  it  oiler  a  cor- 
rect rule,  then  we  ought  to  live  up  to  it.  But  if  we  live  up  to 
it,  we  must  exclude  females  from  the  Lord's  Table,  we  must 
not  keep  the  Christian  Sabbath,  nor  pray  in  our  families.  Will 
any  good  rule  lead  to  such  consequences?  But  it  is  said,  the 
scriptures  say  nothing  about  infant  baptism.  This,  we  are  con- 
strained positively  to  deny,  and  we  do  assert,  that  the  scriptures- 
are  not  silent  on  the  subject,  but  tliey  say  every  thing  needful' 
to  be  Slid,  and  that  in  the  most  clear  and  satisfactory  manner. 

Before  I  close  this  part  of  the  subject,  I  will  lay  before  you 
one  thing  you  can  all  understand.  Sixty  years  passed  from  the 
commission  to  baptize  until  the  last  book  in  the  bible  was  writ- 
ten; during  this  time,  we  read  of  multitudes  that  were  converted 


MODE    OF    Clini'^il.W    IJAITISM.  ',2V.i 

and  baptized  from  among  the  Jews  and  Gentiles.  But,  during 
these  sixty  years,  had  not  many  that  were  born  of  Christian  pa- 
rents grown  up,  and  even  passed  middle  life?  Now  tell  me, 
where  you  read  of  one  of  them  who  was  baptized  in  adult  year^? 
and  why?  Because  they  were  all  baptized  in  their  liifLxncy,  and 
that  was  held  to  be  true  baptism  while  Christ  and  his  apostles 
were  on  the  earth.  We  do  know  that  Baptists  baptize  the 
adults  who  were  born  of  Christian  parents,  and  re-baptize  those 
who  were  baptized  in  infancy.  We  ask,  by  what  authority  of 
the  bible  this  is  done — for  from  our  very  souls,  we  believe  the 
bible  is  full  against  it.  VV'e  cannot  but  believe,  that  in  all  cases 
where  baptism  is  repealed,  the  name  of  the  Holy  Trinity  is 
taken  in  vain. 

2.  Division.     Mode  of  baptism. 

It  is  said,  that  baptism  is  only  scripturally  administered  by 
immersing  the  person  wholly  under  water,  and  that  there  is  no 
other  proper  mode.  But  is  it  not  very  singular,  that  such  a  be- 
lief should  be  adopted,  when  there  is  not  even  one  proof  in  fa- 
vor of  it,  not  a  single  intimation  that  any  were  baptized  in  this 
way?  Much  as  we  love  and  respect  our  Baptist  brethren,  we 
must  say,  that  they  have  entirely  wrong  views  of  this  subject 
In  giving  our  own  views 

1.  We  assert  that  the  word  hapthc  does  not  mean  exclusively 
immersion.  The  word,  in  Hebrew,  is  iahaU  and  signifies  to  dip, 
to  irel,  to  color.  The  Greek  word  is  baptize,  which  means  the 
same  thing  as  tubal  in  Hebrew.  Our  translators  have  angli- 
cized the  word  instead  of  translating  it,  because  there  is  no  single 
word  in  English  which  would  be  the  true  meaning  of  the  origi- 
nal. You  have  all  heard  that  the  New  Testament  was  written 
in  Greek,  because  it  was  a  language  then  more  generally  spoken 
than  any  other.  Greece  w-as  a  land  of  poets,  orators  and  histo- 
rians. They  were  a  highly  cultivated  and  learned  people,  and 
surely  none  understood  their  language  better  than  themselves? 
Well,  I  will  quote  some  of  the  most  learned  Greek  writers,  to 
show  in  what  sense  they  understood  the  word  Baplizo. 

Homer,  who  is  justly  styled  the  Prince  of  Greek  Poets,  in 
speaking  of  blood  from  a   battle  ground  flowing  into  a  lake, 


220 


Till.;    I'ROrER    SrCJKCT.S    ANT> 


says,  Tlio  blood  baptized  tlie  lake.  Was  tliat  immersion,  or  was 
it  to  linge  and  dye?  Aristophanes,  speaks  of  a  Lydian,  who, 
while  acting  as  a  comedian  at  Athens,  baptized  his  face  with 
tawney  paints.  Was  that  imnnersion?  Aristotle,  the  great  Greek 
philosopher,  speaks  of  a  substance,  which  being  pressed,  baptizes 
the  hand.  Is  that  immersion?  Porphyry  speaks  of  a  man  bap- 
tized up  to  his  head,  while  wading  in  a  river.  Was  that  im- 
mersion?  Sydenham  relates  a  sentence  from  the  Delphic  Ora- 
cle, in  these  words,  "Baptize  the  bottle,  but  it  is  not  right  to 
plunge  it  wholly  under  water."  Was  that  immersion?  We  have 
now  given  the  testimony  of  the  first  Greek  writers  the  world  has 
ever  seen. 

Let  us  now  come  to  Christinn  writers.  Origen,  one  of  the 
most  learned  of  the  fathers,  who  translated  the  bible  into  more 
languages  than  any  other  man,  speaking  of  Elijah  pouring  wa- 
ter on  the  wood  that  had  been  placed  on  the  altar,  says,  The 
wood  was  baptized.  Ireneus,  speaking  of  a  certain  sect,  says, 
they  baptize  by  pouring  on  water  mixed  with  oil.  You  have 
all,  perhaps,  heard  of  Constantine  the  Great,  the  first  Roman 
Emperor?  He  was  at  first  a  heathen,  but  embraced  Christianit3^ 
The  conversion  of  such  a  man,  you  may  be  sure  would  be  re- 
corded. Well,  we  have  an  account  both  of  his  conversion  and 
baptism.  And  how  was  he  baptized?  We  are  told,  that  he  was 
dressed  in  white  robes,  laid  upon  his  couch  or  bed,  and  was 
baptized  there  in  a  solemn  manner,  by  Euseblus,  bishop  of  Nico- 
media.  To  all  these  we  might  add  hundreds  of  others— Calvin, 
Luther,  Beza,  Wickliffe,  all  the  reformers,  and  hundreds  of  oth- 
ers. Even  Mr.  Robinson,  a  learned  Buptist  minister  of  Cam- 
bridge, says  himself,  that  before  the  reformation,  sprinkling  was 
held  io  be  baptism,  and  that  is  the  truth. 

We  consider  it  very  important  to  know  in  what  sense  great 
and  good  men  understood  the  word  baptize;  but  still,  we  consider 
it  far  more  important,  to  know  in  what  sense  the  writers  of  the 
bible  understood  it;  and  I  will  now  show  vou  that  they  often  use 
it  in  a  sense  that  cannot  possibly  mean  immersion.  Leviticus, 
14  chap.,  vi  verse — (read  and  explain.)  Look  at  Daniel,  .5  chap., 
xxi  verse — "His  body  was  baptized  with  the  dew  of  heaven" — 


MOOK  or  ci:r.i'<riA\   n\rTi=;M.  221 

Is  not  baptism  an  emblem  of  cleansing? — and  in  the  whok* 
of  the  Old  Testament  is  it  not  represented  by  sprinkling? 
Ezekiel,  3G  chap.,  xxv  verse  Isaiah  sa\s,  "lie  will  sprin- 
kle many  nations."  Matthew,  8  chap.,  xi  verse — "He  shall 
baptize  you  witii  the  Holy  Ghost,  and  with  fire."  Docs  any  one 
believe  this  baptism  was  by  immersion? — was  it  not  fulfilled, 
when  on  the  day  of  Pentecost  they  were  sitting,  and  cloven 
tongues  of  fire  sat  upon  each  of  them,  and  they  were  all  filled 
with  the  Holy  Ghost?  Luke  12  chap.,  1  verse — Christ  says,  "I 
have  a  baptism  to  be  baptized  with."  And  how  did  this  take 
place?  Why,  he  was  wet  with  his  own  tears,  and  sweat,  and 
blood,  in  the  garden  wiien  scourged  and  nailed  to  the  cross. 
But  does  that  look  like  immersion?  Mark  7  chap.,  iii — iv  verse 
— "The  Pharisees  and  all  the  Jews,  when  they  come  from  the 
market,  except  they  are  baptized,  eat  not— and  so  they  baptized 
their  cups,  brazen  vessels,  and  tables  or  couches."  Now  this 
•was  done  by  sprinkling.  1  Corinthians,  10  chap.,  ii  verse — 
"They  were  all  baptized  unto  Moses,  in  the  cloud  and  in  the 
sea."  Now  was  this  immersion?  We  are  told,  it  was,  for  they 
had  the  waters  of  the  Red  Sea  on  each  side  of  them,  and  the 
cloud  above  them.  But  would  you  say  a  man  was  immersed,  if 
you  placed  him  between  tv\'o  cisterns  of  water,  with  a  third 
over  his  head,  when  not  a  drop  touched  him?  77  Psalm — (read.) 
Hebrews,  9  chap.,  10  verse— The  apostle  says  of  the  ancient 
dispensation,  That  it  stood  only  in  meats  and  drinks,  and  divers 
baptisms.  Now  turn  to  Leviticus  and  Deuteronomy,  and  you 
will  find  that  all  these  baptisms  were  by  sprinkling — no  instance 
of  immersion.  But  it  is  said,  John  baptized  by  immersion.  To 
this,  without  a  moments  hesitation,  we  say,  no,  he  did  not.  But 
it  is  said,  did  he  not  baptize  at  Enon,  because  there  was  much 
water  there?  Does  this  prove  immersion,  does  it  even  look  like 
it?  does  much  water  mean  deep  water,  or  does  it  mean  springs 
or  rivulets  of  water?  Did  not  John  l)a])ti/:e  in  the  wilderness,  and 
was  not  much  water  necessary  for  other  purposes  as  well  as  for 
baptism?  How  could  the  vast  multitudes  that  came  to  hear  his 
preaching,  and  their  cattle,  subsist  without  much  water?  But  let 
us  look  at  this  calmly.     John's  ministry  lasted  one  year  and  a 


•^''-'  Tili:    I'UOJ^KR    SLRJKCTS    AM) 

I'air.  How  m.'iny  did  he  baptize?  The  bible  tells  us,  Jerusalem, 
and  all  Judea,  and  all  the  region  round  about.  Our  Baptist 
brethren  have  estimated  that  he  baptized  five-hundred-thousand, 
and  all  in  a  year  and  a  half.  Now,  allowing  that  he  baptized 
one  in  a  minute,  he  must  have  stood  in  the  water  fifteen  hours 
every  day,  during  that  year  and  a  half!  No  man  who  ever  lived 
on  this  earth,  without  a  miracle,  could  do  it.  But  we  are  told, 
John  did  no  miracle,  therefore,  John  did  not  baptize  by  immer- 
sion! 

Again,  the  three-thousand  who  were  baptized  on  the  day  of 
Pentecost  were  not  immersed.  We  are  told,  they  were  all 
added  to  the  church  that  day;  they  must  have,  therefore,  been 
baptized  that  day,  and  that  by  the  twelve  apostles,  for  none  else 
had  received  a  commission  to  baptize.  Now  it  was  the  third 
hour,  or  nine  o'clock,  when  the  multitude,  attracted  by  the  re- 
port of  the  descent  of  the  Spirit,  were  brought  together.  Then 
Peter  preached  his  sermon,  of  which  we  have  an  outline — three- 
ihousand  were  awakened,  and  professed  their  faith  in  Christ. 
What  time  of  the  day  must  it  be  now?  If  they  were  immersed, 
Ihey  must  have  gone  to  some  river  or  pooh  but  where  would 
ihey  find  them?  There  was  one  little  brook  that  ran  between 
Jerusalem  and  the  Mount  of  Olives,  and  no  other  was  near  to 
the  city;  there  was  the  pool  of  Siloam,  but  that  and  the  brook 
Kedron,  were  both  dried  ui),  for  this  was  the  season  of  the  year 
when  no  rain  falls  at  Jerusalem.  The  greater  part  of  the  three- 
thousand  were  strangers  at  Jerusalem;  they  were  Parthians, 
Medes,  Elamites,  and  strangers  from  distant  regions,  who  had 
come  to  Jerusalem  to  keep  the  feast  of  the  passover.  They  now 
came  together  suddenly,  without  any  change  of  raiment  or  pre- 
paration to  he  dipt,  if  there  had  been  a  place  to  dip  them;  but 
there  was  none.  Do  you  believe  that  the  apostles  baptized  this 
multitude  without  requiring  every  one  to  come  forward  and 
give  evidence  of  his  faith  and  repentance?  When  all  this  was 
gone  through,  what  tin-.e  of  the  day  must  it  have  been?  could 
more  than  foiu'  hoiu's  remain?  Well,  could  the  twelve  apostles 
immerse  tlu'ce-lhousand  in  the  remaining  hours  of  that  day?  No, 
nor  in  three  whole  days.    I  know  it  is  suprjoscd  that  there  might 


MouK  OK  cni'.ivnAX   n.vrTr.vM.-  'S^.i 

have  been  hatlis  funii^hed  to  immerse  them — }TS',  and  if  I  am 
allowed  to  suppose,  I  iriay  prove  any  thing;  but  can  lliat  be  the 
only  mode  of  baptism  that  requires  so  many  suppositions,  and 
additions  to  the  bible,  in  order  to  make  it  oui?  Now  brethren, 
we  want  no  suppositions,  we  take  the  bible  just  as  it  reads,  and 
find  not  one  word  said  about  going  to  a  pool,  or  a  bath,  nor  of 
their  le  tving  the  place  where  they  were.  On  the  contrary,  if 
we  take  the  bible  as  it  reads,  they  were  baptized  on  the  very 
place  where  they  repented;  they  could  not,  tlierelbre,  have  bceU' 
immersed. 

Again,  Paul  was  not  immersed;  he  had  been  three  days  hv 
Damascus  witliout  sight,  and  neither  ate  or  drank — Annanias 
comes  in,  and  salutes  him  as  a  !)rother;  Paul  rises,  and  is  bap- 
tized on  the  spot.  I  caiuiot  think  that  any  man  who  will  can- 
didly read  Acts,  9  chap.,  ix  verse,  can  force  himself  to  believe 
that  Paul  was  immersed.  Cornelius  and  his  household  were  not 
immersed;  they  believed  on  the  preaching  of  Peter,  the  Holy 
Ghost  fell  upon  them — Peter  rejoices,  and  says,  "Can  any  man- 
forbid  water,  that  those  should  be  baptized  who  have  received 
the  Holy  Ghost,  as  well  as  we?"  lie  does  not  say,  who  shall  for^ 
bid  us  to  go  to  the  water,  but  manifestly,  who  shall  forbid  water 
to  be  brought?  The  whole  relation  proves  that  water  was  brought 
into  the  room,^  that  they  were  there  baptized.  The  jailor  ancl* 
his  household  were  not  immersed;  they  were  baptized  at  the 
hour  of  midnight,  in  the  outer  prison — Paul  and  Silas  had  been' 
thrust  into  the  inner  prison,  the  jailor  brought  them  out — that  iSr 
out  of  the  dungeon,  into  the  part  occupied  by  his  familv,  and 
there  they  were  baptized.  Now  how  could  they  have  been  im- 
mersed? will  any  one  say,  there  was  a  stream,  a  pool,  or  a  batli> 
filled  with  water  in  the  prison?  let  him  prove  it,  and  I  will  be- 
lieve  it;  but  1  cannot  believe  what  is  not  mentioned  in  the  biblc: 

Now  brethren,  truth  and  candor  require  that  we  impartially 
examine  both  sides  of  this  subject.  Our  Baptist  brethren  found' 
their  belief  on  just  the  following  points:  The  word  baptize,  John's 
baptism,  Christ's  baptism,  the  baptism  of  the  Eunuch,  and  the  ex- 
pression, buried  with  him  in  baptism.  Well,  we  have  already 
proved,  that  the  word  baptize  docs  not  exclusively  mean  im* 


224  TIJK    PKOrKR    SUL'JKCTS    A.-^D 

mersion;  we  have  shown  that  John  did   not  baptize  by  immer- 
sion. 

Well,  was  Christ  baptized  by  immersion?  what  is  the  proof? 
It  is  said,  he  went  straightway  out  of  the  water;  but  does  com- 
ing out  of  the  water,  mean  coming  from  under  the  water?  I 
think  they  arc  very  ditFerent  expressions;  besides,  the  Greek 
word  apo,  here  translated — out  of,  in  more  than  one-hundred 
places  in  the  New  Testament,  is  translated  — from,  and  with 
propriety,  it  might  have  been  translated — he  came  from  the 
water. 

But  it  is  said,  Philip  and  the  Eunuch  went  down  into  the  water. 
Well,  and  does  going  into  the  water,  mean  going  under  it?  If 
so,  then  Philip  went  under  the  water  as  well  as  the  Eunuch,  for 
it  is  said,  they  both  went  down  into  the  water — what  is  said  of 
the  one,  is  said  of  the  other.  And  if  going  into,  is  going  under, 
the  Eunuch  baptized  himself,  ibr  he  went  under,  and  was  not 
put  under.  There  is  nothing  clearer,  than  that  the  argument 
in  favor  of  immersion,  taken  from  both  the  baptism  of  Christ 
and  the  Eunuch,  is  founded  on  the  mere  sound  of  words,  and  not 
on  their  true  sense  and  meaning. 

But,  it  is  said.  We  are  buried  with  him  in  baptism.  Well,  I 
ask,  does  buried  refer  to  water,  or  does  it  refer  to  earth?  does  it 
mean  immersed,  or  plunged  in  water — or  does  it  mean  covered 
up  in  a  grave''  does  it  refer  to  dead  men  or  living  men?  In  an- 
other place,  the  apostle  says,  "As  many  of  you  as  have  been 
baptized  into  Christ,  have  put  on  Christ,"  Does  this  refer  to  the 
mode  of  baptism?  Well,  what  mode  of  baptism  must  have  a  re- 
semblance to  pulling  on  clothes?  Again,  it  is  said,  "So  many  of 
us  as  were  baptized  unto  Jesus  Christ,  were  baptized  unto  his 
death."  Now,  what  mode  of  baptism  would  resemble  Christ's 
dying  on  the  cross?  I  quote  these  passages  to  show  that  none  of 
them  refer,  in  any  sense,  to  the  mode  of  baptism;  they  are  figu- 
rative expressions,  to  be  taken  in  a  spiritual  sense.  Is  not  bap- 
tism the  emblem  of  washing  and  purification?  but  in  what  sense 
would  death  or  burial  represent  washing  or  purification?  Being 
buried  with  him,  is  the  same  as  being  crucified  with  him,  and 
arc  intended  to  show  our  dcadncss  to  sin  and  the  world.     Even 


MODK    OF    CUKISTIAX    IiAI'TI>.'J.  S4^ 

Mr.  Judson,  a  very  rancorous  Baptist,  admits  that  tlic  being  bu- 
ried vvitii  Christ  in  baptism,  mentioned  in  the  Epistles  to  the  Ro- 
mans and  Colossians,  has  no  reference  to  water  baptism;  he 
says,  This  is  spoken  of  spiritual  baptism — and  adds,  nil  the  re- 
generate have  been  buried  with  Christ  in  baptism,  whether  they 
have  received  water  baptism  in  any  mode  or  not.  I  have  just 
one  word  more  to  say  on  this  point.  Burying  persons  amongst 
us,  consists  in  letting  them  down  into  a  grave  dug  in  the  earth, 
and  misled  by  tliis,  many  thinking  Christ  was  buried  in  this 
way,  suppose  when  they  read  of  being  buried  with  him  in  ba])- 
tism,  their  baptism  must  resemble  his  being  put  into  the  grave; 
but  your  Saviour  was  not  buried  in  this  way — the  tombs  still 
about  Jerusalem,  show  in  what  way  he  was  buried.  A  tomb 
was  an  excavation  in  a  rock — at  the  sides  around  them,  were 
niches  formed  for  the  reception  of  dead  bodies.  Now,  the  body 
of  your  Saviour  was  wrapped  in  linen,  and  laid  in  one  of  these 
niches.  And  what  resemblance  is  there  between  a  body's  being 
carried — not  let  down  into  a  grave,  but  carried  into  such  a 
chamber  in  a  rock,  and  lying  there  three  days  in  one  of  the 
niches  at  the  side?  I  say,  what  resemblance  is  there  between  all 
this,  and  plunging  a  living  person  for  a  moment  under  the  water! 
There  is  no  resemblance;  but  here  we  see  how  persons  can  be 
carried  away  by  mere  appearance,  without  ever  looking  into 
the  meaning  and  reality. 

I  make  one  remark  more,  and  then  I  close  the  argument. 
The  Baptists  say,  infant  baptism  is  a  nullity,  and  that  those  who 
have  received  no  better  baptism,  are  unqualified  to  baptize — 
that  none  but  adults  are  to  be  baptized,  and  that  by  immersion — 
and  this  must  be  performed  by  a  minister  who  was  himself  im- 
mersed— for  they  say,  none  have  a  right  to  ba|)tize  who  have 
not  been  baptized  themselves.  Now  I  will  refute  the  whole  of 
this  by  the  Baptists'  own  argument.  Dr.  Gill  was  a  Baptist, 
and  as  learned  a  one  as,  perhaps,  was  found  among  them,  and 
strove  as  much  as  any  man,  to  find  arguments  in  their  favor; 
he  has  written  a  commentary  on  the  scriptures,  and  I  believe 
he  was  a  good  man.  Now  he  candidly  says,  that  he  was  not 
able  to  find  one  instance  of  an  opposer  of  infant  baptisnij  from 
•39 


226 


TUF.  rnori:!i  sriu.'XTs  a.vd 


llio  eleventh  to  t!ic  rourth  centun'.  Here,  then,- were  seven  hun- 
dred years,  in  which  one  opposer  of  infant  baptism  could  not  be 
found.  Well,  now  who  baptized  the  first  baptists?  Why  surely, 
those  who  themselves  had  nothing  but  infant  baptism.  On  the 
Baptists'  own  principles  then,  their  baptism  was  not  valid — and 
ff  none  had  valid  baptism,  how  could  they  baptize  others?  Now 
if  infant  baptism  is  wrong,  and  immersion  is  the  only  way,  there 
is  not  a  baptized  person  on  earth,  nor  can  there  ever  be,  unless 
Christ  comes  again,  and  gives  a  new  commission.  Well,  then, 
this  argument  destroys  the  Baptists  themselves  as  much  as 
others — it  spares  none,  it  unchurches  the  whole  world.  Can 
such  an  argument  be  founded  in  truth?  Did  Christ  say,  when  he 
gave  the  commission,  lo,  I  am  with  you  always — and  notwith- 
standing this  promise,  has  he  forsaken  his  church? 

There  are  two  principles  which  ought  ever  to  harmonize— 
love  towards  the  brethren,  and  zeal  and  fideUty  towards  God's 
truth;  but  we  may  suffer  the  latter  so  to  prevail  over  the  for- 
mer, as  to  send  forth  rancor  and  schisms  to  devastate  the  ce- 
lestial habitation  of  peace.  Nothing  in  Christianity  is  more  con- 
spicuous— nothing  more  clearly  defines  the  character  of  the 
Christian  religion,  than  that  Christians  are  to  love  each  other, 
unfeignedly,  as  brethren;  and  moreover,  to  live  in  the  constant 
interchange  of  all  the  outward  and  visible  tokens  of  affection. 
This  being  an  absolute  and  primary  rule,  there  must  be  a  capi- 
tal fault  on  one  side  or  both,  as  often  as  it  is  violated;  but  then 
it  is  also  true,  that  of  every  Christian  it  is  demanded,  as  the  test 
of  his  allegiance  to  Christ,  that  he  should  always  be  ready, 
without  fear  or  fiivor,  or  calculation  of  personal  consequences, 
to  profess  and  defend  what  he  believes  to  be  the  Divine  will  in 
matters  of  belief  and  practice — in  other  words,  that  in  the 
things  of  religion,  he  should  maintain  fidelity  to  God,  at  what- 
ever cost  or  risk  of  things  temporal.  But  are  any  of  these  prin- 
ciples to  trample  on  the  other? — are  they  to  wage  war,  and  the 
one  to  triumph  by  the  destruction  of  the  other? 

Is  the  minister  of  Christ  a  spiritual  demagogue,  sent  to  build 
Bp  a  party  in  Christ's  Kingdom,  to  keep  the  malign  passions  in 
a  state  of  irritation,  and  to  sow  the  seeds  of  discord  where  he 
ought  to  scatter  the  blessings  of  love  and  peace? 


SERMON  XXV. 


THE  G££O.OIXG  CREATION  DEOVEKED. 

"'And  not  only  the]/,  hnt  ourselves  also,  which  have  the  jirst-fruils  of  the 
Spirit,  even  we  ourselves  groan  within  ourselves,  toaiting  for  the  adop- 
iion,  to  ivit,  the  redumption  of  our  body."' — Romans  viii  chap.,  xxiu 

VERSE. 

In  this  chapter,  the  apostle  is  encouraging  afflicted  believers 
•patiently  to  endure  their  trials,  in  expectation  of  a  rich  and  eter- 
nal recompense;  he  assures  them  that  it  is  God's  determined 
purpose  to  save  believers,  and  that  every  event,  whether  ad- 
verse or  prosperous,  shall  work  together  for  that  end;  he  affirms^ 
that  they  are  sons  of  God  and  heirs;  and  to  explain  what  is  im- 
plied in  being  an  heir  of  God,  he  adds,  "  and  joint  heirs  with 
Christ."  So  that  the  whole  felicity  of  that  immortal  life,  which 
Christ  now  enjoys  in  the  [luman  rmture,  really  belongs  to  the 
sons  of  God.  To  enforce  liis  reasoning,  he  turns  our  attention 
to  the  whole  creation,  burdened  and  groaning  under  the  weight 
of  many  evils,  yet  supported  by  a  hope  of  some  happier  state. 
And  he  declares,  even  in  reference  to  himself,  that  notwithstand- 
ing all  his  spiritual  comforts  and  heavenly  hopes,  he  still  partici- 
pated in  the  sorrows  and  sufferings  that  pervade  the  world,  and 
he  groaned  within  himself  while  he  waited  for  thc_adoption,  to 


228  Tue:  riuoAMNG  ckkatiox  delivkhed. 

wit :  the  redemption  of  our  body.     With  the  view  of  explaining 
this  subject  we  will  consider  the  two  following  things  : 

1.  The  present  state  of  the  whole  creation. 

2.  The  present  state  of  God's  children. 

I.  The  p'resent  and  future  state  of  the  whole  creation.  Several 
riifHculties  are  to  be  obviated,  in  a  critical  exposition  of  this  sub- 
ject, but  our  design  is  to  present  it  in  a  plain  and  practical  man- 
ner. We  would  observe  that  the  word  creature,  in  the  nine- 
teenth and  tvventietli  verses,  is  expressed  in  the  Greek  by  the 
same  word,  which,  in  the  twenty-second  verse,  is  translated 
creation,  and  is,  therefore,  to  be  taken  in  the  same  sense,  as 
referring  to  all  creatures,  and  the  whole  franne  of  this  lower 
world.  Now  it  is  affirmed  of  the  creation,  that  it  was  made  subject 
to  vanity — that  it  groaneth  and  travaileth— that  it  is  waiting  for 
the  manifestation  of  the  sons  of  God,  and  that  it  will  be  delivered 
from  ihc  bondage  of  corruption. 

The  creature  was  made  subject  to  vanity.  This  expresses 
the  unsatisfying  nature  of  all  present  things,  and  all  the  miseries 
of  the  present  life.  David,  speaking  of  the  same  subject,  says: 
Why  hast  thou  made  all  men  vain.  Under  the  bondage  of  this 
vanity  the  whole  creation  groans.  We  often  meet  with  this 
beauty  in  scripture  language,  that  all  human  actions  and  affec- 
tions are  ascribed  to  the  inanimate  creation.  Thus  it  said  the 
voice  of  Abel's  blood  cried  from  the  ground — and  the  heavens 
are  often  called  upon  to  hear,  and  the  earth  to  give  ear — and  the 
psalmist  speaks  of  the  trees  of  the  wood  rejoicing,  and  the  floods 
clapping  their  hands.  These  figures  are  always  employed  to 
denote  the  vast  importance  of  the  subject. 

Let  us  look  on  man  in  his  present  state.  What  a  vain,  sor- 
rowing, afllicted  being.  Let  us  look  over  all  creation,  vanity  of 
vanities  is  inscribed  upon  the  whole,  and  all  is  filled  with  evils 
and  miseries.  If  we  consider  the  noble  faculties  with  which  man 
is  endowed,  and  compare  them  with  the  occupations  of  the  pre- 
sent life,  niatiy  of  which  are  frivolous  in  themselves,  and  in  their 
elTects  of  short  duration,  we  shall  be  sensible  thattlie  character 
given  of  man  by  Solomon  is  just,  that  at  his  best  estate  he  is  al- 
together vanity.     How  changed  from  tl.at  dignified,  noble,  and 


TliK    (JIIOAMNG    CKK'/llO.V    UKl-lV  f.lir.D.  2'it* 

exalted  bcin:;  l.e  was  wlicn  God  first  made  him.  lie  was  then 
an  image  of  the  invisible  God,  destined  for  imniortahty,  far  re- 
moved from  deatli  and  disease,  from  sorrow  and  from  fear.  He 
walked  over  the  sweet  fields  of  Eden,  where  the  air  he  breathed 
was  filled  with  life — amid  streams  tliat  flowed  as  gentle  and  ma- 
jestic as  the  river  of  God — aiiiid  (ruts  that  bloorned  and  ripened 
around,  possessing  the  qualities  of  perpetuating  immortal  youth 
and  beauty.  There  he  was  encircled  by  landscapes  of  magnifi- 
cence and  splendor,  all  hut  as  beautiful  as  heaven — of  all  tliis 
lower  creation  he  was  lord  and  rightful  sovereign.  O,  with 
what  delight  unknown  to  us,  did  he  enjoy  the  consciousness  of 
spotless  innocence — the  happiness  of  having  never  sinned,  and 
all  the  joys  of  the  purest  holiness.  O,  with  what  transport  were 
his  thoughts  lifted  up  to  God,  sweeter  than  the  incense  of  the 
morning  his  alTections  and  praises  arose  before  the  eternal 
throne,  and  thanksgivings  for  t!ie  whole  of  this  earthly  creation 
flowed  from  his  grateful  lips.  But  what  is  man  now  ?  His  mind 
is  ignorant,  wild,  and  wayward — his  heart  the  abode  of  [iride, 
ambition,  avarire,  and  sensuality;  of  envy,  fiaud.  deceit,  violence, 
and  cruelty.  He  has  become  the  enemy  of  God,  and  God  and 
nature  have  become  enemies  to  him.  The  first  discovery  made 
that  he  lives  is  by  his  feeble  cries;  see  him  in  the  cradle,  writh- 
ing with  anguish,  or  from  the  cradle  carried  to  the  grave.  Does 
he  live  to  be  a  child,  how  many  pains  docs  he  undergo  !  Does 
he  become  a  youth,  a  train  of  evils  pursue  him  ;  and  how  often, 
when  just  blooming  under  the  eye  of  parental  love,  is  the  blossom 
nipt  and  withered  by  death.  Does  he  become  a  man,  sickness, 
pain,  and  sorrow  still  pursue  him,  often  infix  liieir  fangs  upon  ins 
heart  strings.  Sec  him  in  every  relation  and  rank  of  life,  surround- 
ed with  vanity  ;ind  cares,  generally  ex[)criencing  the  bitterest 
griefs  where  he  expected  the  sweetest  joys;  and  death  is  always 
watching  him  as  his  prey.  Does  he  live  to  be  old,  his  strength 
declines,  his  face  is  furrowed  with  wrinkles,  his  head  whitened 
with  hoary  locks,  his  comforts  are  gone,  his  body  bends  to  the 
earth,  sinks  into  dust  and  becomes  corruption. 

The  earth  and  the  elements  are  subject  to  vanitv,  and  gioan 
in  travail:  useless  noxious  and  poisonous  plants  spring  up  sponta- 


230  THE  oROAM.N'c  cni:ATinN  df-mverko. 

neously  anil  multiply  with  immense  rapidity;  unwholesome 
vapours  float  through  the  air,  and  disease  and  death  are  carried 
on  the  Avinf^s  of  almost  every  breeze.  The  lightning  slays  its 
victims  in  a  moment — the  famine  hurries  thousands  to  the  grave 
— the  pestilence  wastes  in  darkness — the  volcano  pours  its  flood 
of  flames  on  cities  and  towns — the  raging  storm  plunges  and 
buries  thousands  in  the  watery  deep — and  once  every  thirty 
yeass,  a  whole  generation  perishes  on  the  face  of  the  earth.  What 
an  awful  proof  of  the  displeasure  of  God.  The  very  brutes 
make  a  part  of  this  suflering  creation,  and  are  subjected  to 
much  pain  and  misery  on  account  of  the  avarice,  cruelty,  and 
other  sins  of  men.  So  many  are  the  evils  and  sufi'erings  of  cre- 
ation, that  by  a  strong  and  beautiful  figure,  it  is  represented  as 
groaning  and  travaihng,  or  as  it  n@ight  be  rendered,  sufTering 
acute  pain  together. 

The  apostle  having  described  the  present  state  of  the  creation, 
next  states  the  cause  of  it — Declaring  that  the  creature  was  made 
subject  to  vanity,  not  willingly,  but  by  reason  of  him  who  had 
subjected  the  same  in  hope.  The  creature  is  not  in  fault,  all 
things  were  created  good.  Nor  did  mankind  wish  to  become 
mortal  and  miserable.  But  a  righteous  God  hath  subjected  the 
creature  to  vanity  and  suffering,  as  the  just  desert  of  man's  diso- 
bedience ;  but  he  hath  subjected  it  in  hope.  This  earth  was 
first  made  for  the  sake  of  man,  and  although  wherever  we  turn 
our  eyes,  we  behold  marks  of  the  evil  of  sin  and  God's  displea- 
sure against  it,  yet  the  earth  is  preserved  for  the  sake  of  God's 
people,  and  to  be  a  theatre  on  which  to  display  his  grace  and 
love  to  them  ;  and  when  they  shall  all  be  brought  to  glory,  and 
all  his  enemies  meet  their  righteous  doom,  then  shall  this 
lower  creation  he  delivered  from  the  bondage  of  corruption.  It 
would  be  dishonorable  to  God  to  suppose  that  all  things  were 
created  in  the  very  state  in  which  they  are  at  present,  or  that  he 
will  suffer  them  to  continue  as  they  are.  lie  made  these  things 
for  his  own  glory,  and  they  are  represented  as  burdened  and 
groaning  for  the  removal  of  those  things  which  prevent  them 
from  answering  the  end  for  which  they  were  made — for  this 
great  event  it  is  said  the  creature  earnestly  waits,  or,  according 


TiiK  c;koam\(;   ckkatio.v   dklivkrkd.  2'.M 

to  the  original,  lifts  itsell'  up  and  sti-clchcs  itself  forward,  as  a 
person  lifts  his  head  and  stretches  forward  his  body  as  far  as 
possible,  to  hear  and  see  something  of  great  importance,  or  to 
behold  the  issue  of  some  great  event.  This  glorious  change  will 
take  place  at  the  manifestation  of  the  sons  of  God — then  the 
creature's  expectation  shall  be  answered,  and  the  creation  be 
restored  to  its  primeval  honor  and  first  use.  We  would  not  in- 
dulge in  conjectures,  nor  attempt  to  describe  the  change  that 
will  take  place,  but  it  will  surely  be  worthy  the  wisdom  and  good- 
ness of  God.  We  would  just  say,  that  the  scriptures  do  at  least 
seem  to  intimate  that  this  creation,  one  day,  will  be  restored  to 
a  grandeur  and  glory  excclhng  its  original  state,  and  will  pro- 
bably be  the  place  of  the  inelilible  and  eternal  j(jys  of  the  re- 
deemed. 

11.  Consider  the  present  and  future  state  of  God's  people.  It 
is  affirmed  of  them  that  they  have  the  first  fruits  of  the  spirit. 
They  groan  within  themselves — they  shall  be  manifested  as  the 
sons  of  God — and  they  are  waiting  for  the  adoption,  namely, 
the  redemption  of  the  body.  They  have  the  first  fruits  of  the 
spirit ;  the  first  fruits  were  a  part  of  any  produce  devoted  to  God 
as  an  acknowledgment  that  the  whole  was  from  him ;  the  first 
fruits  were  but  a  small  handful  in  comparison  of  the  whole  crop, 
yet,  at  the  same  time  that  they  sanctified,  they  assured  the  offerer 
of  the  possession  of  the  remainder.  And  so  grace  is  the  earnest 
of  glory,  a  pledge  of  everlasting  life.  The  first  fruits  of  the 
spirit  are  the  graces  of  joy,  peace,  faith,  hope,  wrought  in  the 
christian's  heart  by  the  Holy  Spirit,  and  serve  as  pledges  and 
earnests  that  according  to  the  promise  of  God,  where  he  has  be- 
stowed them,  glory  will  certainly  follow. 

Yet  the  children  of  God,  notwithstanding  their  holy  consola- 
tions, and  the  first  fruits  and  pledge  of  their  everlasting  felicity, 
yet  do  they  "groan  within  themselves  ;  they,  as  well  as  the  other 
suffering  parts  of  creation,  endure  the  various  ills  of  this  troubled 
life  ;  often,  too,  does  God  chastise  them,  and  the  world  persecute 
them.  But  all  outward  distresses  are  light  compared  to  the  con- 
flicts they  endure  with  indwelling  sin.  In  tribulations  they  can 
glory,  but  under  a  feeling  of  corruption  they  groan — temptations- 


232  TUS    Gr.OANJN:^    CRKATIO.-^    DhlLlVLIilliD. 

disquiet  ihcii),  iiifirnrities  distress  thei)-:,  and  the  fiery  tiarts  of 
Satan  assail  them,  and  always  are  they  oppressed  by  a  hateful 
body  of  sin  and  death.  Tliese  things  cause  them  to  groan  whilst 
they  wait  for  ihe  adoption,  the  manifestation  of  the  sons  of  God. 

A  two-fold  adoption  was  practised  in  ancient  times,  the  one 
private,  the  other  public,  when  the  adopted  person  was  publicly 
and  solemnly  avowed  to  be  the  child  of  the  adopter.  Now  God 
adopts  believers  ;  he  separates  them  from  the  world  and  makes 
them  his  sons  and  daughters.  But  now  th.ey  are  not  always 
manifest,  they  are  often  unknown,  hidden,  unnoticed,  and  misre- 
presented. Their  life  is,  in  many  respects,  hidden  from  them- 
selves, and  tlieir  privileges  altogether  unknown  to  tlic  world  ; 
t)utsoon  they  v,'ill  be  manifested — their  God  will  openly  acknow- 
ledge them — every  tiling  which  now  obscures  them  shall  be  re- 
Tnoved,  and  they  shall  shine  like  the  sun  in  the  kingdom  of  their 
Father.  In  this  blessed  state  they  are  waiting  with  eager  ex- 
pectation, and  whilst  they  groan  they  are  looking  for  that  blessed 
hope,  the  glorious  appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ;  for  at  his  appearing  they  shall  be  delivered  from 
'Corruption,  and  will  arise  from  their  graves  glorious  and  immor- 
tal. 

From  this  subject  we  may  learn  something  of  the  evil  of  sin. 
It  is  sin  that  has  filled  the  world  with  unspeakable  disorder  and 
misery  ;  all  creation  seems  to  proclaim  the  fatal  apostacy  of  man 
— it  has  set  men  at  war  with  their  Creator  and  with  one  another, 
:and  human  depravity  causes  the  groans  of  all  creation;  and  how 
'lamentable  to  see  all  creation  aiding  man's  rebellion  and  yielding 
itself  as  the  willling  instrument  of  his  crimes ;  see  the  earth 
ipouring  fourth  its  treasures  and  affording  its  productions,  and 
'bestowing  its  gifts  tliat,  in  the  possession  of  the  wicked,  they  may 
become  the  means  of  oppression,  injustice,  sensuality,  and  direct 
■opposition  to  the  government  of  the  great  God  who  rules  in  the 
■universe. 

Let  us  bless  God  for  the  Gospel  that  opens  a  brighter  prospect, 
land  tells  us  of  the  glorious  crisis  that  is  approaching,  when  the 
•children  of  God  shall  be  manifested  and  separated  from  his  im- 
placable foes — when  a  complete  deliverance  from  bondage,  sin, 


THE    GRDAMNO    CREATION    DELIVERED.  233 

and  corruption  slmll  be  given  them,  when  this  lower  creation, 
renovated  by  fire,  shall  become  a  new  heaven  and  a  new  earth. 
O,  then,  sin,  sinners,  woe,  vanity,  misery,  and  sufTering  will  be 
seen  no  where  but  in  hell. 

O,  Christians,  what  cause  liave  we  to  bless  the  Lord  in  send- 
ing down  his  Holy  Spirit  on  such  sinful  creatures,  to  create  us 
liis  children,  to  help  our  infirmities,  and  be  to  us  a  source  of  pre- 
sent delight  and  of  eternal  happiness.  And  whilst  sin  within  us, 
and  sorrows  wnthout,  excite  our  groans,  O,  let  it  be  also  fervent 
groanings  after  the  great  and  glorious  object  of  the  believer's 
hope,  deliverance,  redemption,  and  the  everlasting  enjoying  of 
Cod. 

Believers,  you  have  received  what  the  travailing  creation  hag 
not,  the  first  fruits  of  the  spirit.  O,  did  poor  benighted  sinners 
know  the  sweet,  holy,  heavenly  consolations  that  fill  your  hearts, 
and  the  bright  and  blessed  hopes  that  cheer  and  animate  your 
spirits,  would  they  not  groan  and  be  in  pangs  of  anguish  at  the 
sight  of  their  own  bondage  and  corruption? 

You  who  are  truly  the  children  of  God  by  faith  in  Christ,  O, 
think  of  the  state  of  the  millions  of  the  heathen  to  whom  your 
bible,  your  spiritual  joys,  your  Saviour,  and  your  heaven,  arc 
wholly  unknown  ;  they  are  subject  to  vanity — they  are  covered 
with  darkness — they  dwell  in  the  habitations  of  cruelty.  And 
will  not  these  things  move  your  compassion,  your  prayers,  and 
your  ctrurts  ?  Christians,  will  you  not  pray  and  strive  that  the 
glorious  liberty  into  which  Christ  has  brought  you  may  become 
universally  prevalent,  and  the  knowledge  and  salvation  of  God 
cover  the  whole  earth.'' 

Children  of  God,  what  itnmcnse  and  boundless  pi'ospects  of 
unclouded  lustre  and  felicity  He  before  you. 

Listen  to  the  groans  of  a  sinking,  suffering  creation ;  every 
one  of  these  groans  cries,  arise  and  depart.  This  is  not  the 
place  of  thy  rest;  in  the  midst  of  such  scenes  what  child  of  God 
would  not  cry,  I  would  not  live  always,  because  my  days  arc 
vanity.  As  a  servant  desircth  the  shadow,  and  as  an  hireling 
looketh  for  the  reward  of  his  work,  so  longcth  my  soul  for  thee, 
O  God. 

30 


SERMON  XXV  I. 


PARTS  OF    G©D'«  WAYS. 

"  ho  these  are  parts  of  his  ways,  hut  how  Utile  a  portion  is  heard  of  him  1 
but  the  thunder  of  his  power  who  can  understand?'''' — Job  xxvi  chap., 

XIV    VERSE. 

Lv  the  preceding  chapter,  Bildad,  one  of  Job's  friends,  gives  a 
most  magnificent  description  of  the  greatness,  supremacy,  and 
power  of  God,  which  he  places  in  contradistinction  to  the  weak- 
ness, frailty,  and  imperfection  of  man.  His  design,  in  this  de- 
scription, was  to  convince  Job  that  thougli  he  might  appear  just 
in  his  own  eyes,  and  wished  to  be  esteemed  so  by  otliers,  yet  he 
ought  to  acknowledge  his  guilt  and  nothingness  before  God,  in 
whose  presence,  as  he  expresses  it,  the  heavens  are  not  clean. 
Job,  grieved  by  the  reiteration  of  an  accusation  he  often  refuted, 
interrupted  his  friend  in  order  to  convince  him  that  he  liad  no  less 
worthy  conceptions  of  God  than  he  had  himself.  And  in  his  turn 
he  takes  a  view  of  the  marvellous  works  of  Jehovah  in  the  heavens 
above,  and  on  the  earth  we  inhabit.  He  represents  the  eternal 
as  suspending  the  earth  in  empty  s[)acc — comprising  the  waters 
of  the  mighty  ocean  within  their  appointed  bounds — causing  the 
pillars  of  heaven  to  tremble — stripping  hell  and  destruction  of 
their  covering— holding,  back  the  face  of  his  throne  and  spread- 
ing clouds  and  thick  darkness  around  it.    But  all  at  once,  absorbed 


I'ARTS   or   COl/s)    WAV.^.  235 

in  the  greatness  of  his  subject,  he  slops  and  exclaims,  "J.o,  these 
are  but  part  of  His  ways,  how  little  a  portion  is  heard  of  Him." 

Brethren,  this  exclamation  is  no  less  necessary  now  than  it 
was  in  tiie  days  of  Job;  for  notwithstanding  the  deep  researches 
of  the  learned,  the  outside  of  things  has  alone  been  discovered. 
All  that  we  derive  from  systems  of  philosophy  serves  to  convince 
us  that  the  ways  of  God  arc  inaccessible  to  mortals.  And  not- 
withstanding tliat  life  and  immortality  are  all  brought  to  light  by 
the  gospel,  and  its  beams  irradiate  this  lower  world,  still  clouds 
and  darkness  hide  the  throne  of  the  Eternal,  and  we  sec  but  in 
part,  we  know  but  a  part. 

The  design  of  this  discourse  is  to  convince  you  that  you  ought 
to  acknowledge  your  ignorance,  and  confess  that  we  know  but 
a  part  of  God's  ways.  The  icorl.s  of  nature — those  of  Provi- 
dence— titc  jnysteries  of  revelation — the  dealings  of  God  uith  his 
church — all  exhibit  proofs  of  his  being  and  perfections.  They  are 
four  ways  leading  to  the  Great  Supreme,  shining  with  clear  light, 
and  yet  covered  with  adorable  darkness. 

Jn  the  first  division  of  our  discourse  we  will  consider  these 
articles;  in  the  second  division,  we  will  assign  reasons  why  God 
hides  himself,  and  permits  us  to  see  but  parts  of  his  ways. 

1.  The  works  of  nature  exhibit  the  profound  ways  of  God,  and 
prove  the  imperfection  of  human  reason.  The  created  universe 
presents  a  spectacle  which  convinces  us  that  God  exists,  and  fills 
the  mind  with  veneration  of  his  attributes;  but  at  the  same 
time,  it  opens  abysses  we  cannot  fathom.  When  contemplating 
this  lower  creation — its  stupendous  objects — the  nice  arrange- 
ments of  its  parts — how  soon  are  we  overwhelmed.  Were  it 
not  for  the  b.ief  account  given  by  Moses,  how  deep  would  be  our 
ignorance.  We  may  judge  of  this  by  the  gross  absurdities  and 
extravagant  conjectures  of  the  most  learned  philosophers,  who 
were  destitute  of  revelation;  yet  let  us  take  the  very  first  words 
of  Moses  and  examine  them.  In  the  beginning,  says  he,  God 
created  the  heavens  and  the  earth.  What  docs  he  mean  by  the 
beginning  'I  Docs  he  mean  to  say  that  before  what  he  calls  the 
beginning,  there  was  no  created  being  ?  That  until  this  moment, 
God  was  idle,  or  merely  employed  in  the  contemplation  of  his 


236 


PAIITS    Of    COD  S    WAYS. 


own  perfections?  Did  lie,  until  now,  exist  alone?  or  was  lie 
surrounded  by  cherubim  and  seraphim,  created  long  before  the 
beginning  of  our  system  ?  By  what  mechanism  was  the  chaos 
converted  into  this  world,  so  beautiful,  so  superb?  What  was 
that  chaos  ?  Did  it  contain  the  elementary  principles  of  all  things 
then  brought  into  existence,  or  was  it  the  ruins  of  some  pre-ex- 
istent  system  ?  What  bounds  hath  God  given  the  created  ?  Is 
it  infinite?  That  is  impossible — G(jd  alone  is  infinite.  Well, 
what  are  its  limits?  Was  it  for  us  alone,  who  inhabit  a  world 
that  is  hardly  an  atom  in  creation,  that  he  extended  all  around 
us  this  splendid  vault,  and  illuminated  it  with  so  many  suns  and 
sparkling  stars?  Or  are  they  worlds  peopled  like  our  own,  by 
intelligent  beings,  destined  like  ourselves  to  contemplate  and 
adore  the  Lord  and  Creator  of  all?  The  silence  of  Moses  on 
these  and  a  great  many  other  questions  which  present  themselves 
to  the  human  mind,  proves  that  it  was  not  his  design  to  satisfy 
our  curiosity,  but  to  give  us  reason  to  exclaim,  standing  on  the 
verge  of  nature,  Go,  these  are  but  parts  of  his  ways  ! 

After  considering  the  general  constitution  of  creation,  let  us 
consider  nature  piece  by  piece,  and  learn  still  more  of  our  igno- 
rance. Take  the  light  of  the  sun  for  instance :  a  few  of  its  rays 
collected  on  one  spot  by  a  mirror,  will  soften  tiie  liardest  metals. 
If  such  be  the  heat  of  a  few  rays,  how  amazing  the  heat  of  that 
vast  globe.  From  what  stores  is  it  supplied  ?  Why  has  it  suf- 
fered no  sensible  decrease,  although  streams  have  been  flowing 
from  its  surface  for  nearly  six  thousand  years?  How  is  it  that 
the  rain  distils  in  drops  fioin  the  sky  and  comes  not  down  in  tor- 
rents on  the  earth  ?  In  what  chambers  do  the  wild  winds 
sleep  after  their  weary  flight  over  earth  and  sea  ?  Why,  at  one 
time,  do  they  whisper  in  the  gentle  breeze,  and  again  roar  and 
rage  in  the  fury  of  the  tempest?  When  will  we  find  the  origin 
of  the  living  fountains  of  water  ?  Why  does  the  sea,  in  regular 
progression,  roll  her  briny  waves  in  angry  commotion  on  the 
sandy  shore,  and  roll  them  back  again  to  her  stormy  bed  ?  These 
are  subjects  which,  in  their  investigation,  have  called  forth  inge- 
nious speculations,  which,  instead  of  imparting  complete  know- 


I'AKTS    OF    COl'.-s    WAVS.  *JLI7 

ledge  to  the  niiiitl,  have  led  it  into  a  laliyrinlh  where  it  has  be- 
come bewildered  and  confounded. 

We  would,  however,  suppose  that  if  it  were  posi^ibie  to  obtain 
a  perfect  knowledge  of  any  thing,  it  would  be  of  our  own  nature. 
Well,  let  us  consider  man.  and  lose  ourselves  in  the  contempla- 
tion. What  is  man?  What  constitutes  the  union  of  soul  and 
body  ?  We  have  reason  to  believe  that  tlie  soul  is  a  substance 
•distinct  from  the  body ;  for  we  judge  that  if  the  properties  of  two 
substances  are  totally  diilerent,  and  have  nothing  in  common  be- 
tween them,  then  substances  are  themselves  essentially  dilferent ; 
the  faculties  by  which  we  perceive  the  properties  of  matter  and 
mind  are  wholly  diilerent  in  their  nature.  The  one  is  perceived 
by  the  external  senses,  the  other  by  the  internal  powers  of  con- 
sciousness. The  properties  themselves  have  no  resemblance, 
the  one  to  the  other,  but  they  carry  with  them,  to  our  feelings, 
the  conviction  of  dissimilarity.  Certainly,  color,  tas»e  and  smell, 
which  are  properties  of  body,  are  distinct  from  thought,  volition 
and  affection,  which  are  qualities  of  mind?  Besides,  the  body  is 
composed  of  parts  separable  from,  and  moveable  among  one  an- 
other; the  mind  is  simple  and  indi\'isible.  From  this  difference, 
or  rather,  opposition  of  properties,  we  conclude  that  the  soul  is 
not  of  the  same  substance  with  the  body,  that  our  mental,  can- 
not spring  from  our  bodily  system.  The  soul  seems  to  be  the 
principle  of  life  to  the  body  of  intellect  and  moral  action;  the 
body  is  the  organ  or  machinery  of  the  soul;  the  body  conveys  its 
impressions  to  the  mind,  the  mind  again  transfers  its  ideas  and 
emotions  to  the  body.  We  discover  in  our  nature,  marvellous 
sensibilities;  our  understanding  is  a  faithful  mirror,  in  which,  we 
see  a  thousand  objects,  visible,  intellectual,  present  and  absent; 
on  our  memory  is  engraven  images  without  number;  but  who 
can  tell  us  how  these  things  are?  who  has  discovered  the  hid- 
den link  which  unites  a  substance  without  extension,  or  parts  to 
another  material  and  extended?  who  knows  the  origin  or  es- 
sence of  his  own  ideas,  and  can  tell  where  reside  those  faithful 
and  multiplied  portraits  which  enrich  his  memory,  and  which, 
by  turns,  show  and  hide  themselves  with  almost  incredible  rapi- 
dity? Is  there  an  exact  analogy  between  the  physical  laws  that 


2'iQ  I'ART.S    OF    GOr)'.S    WAYS. 

control  matter,  and  the  laws  that  govern  minds,  as  every  parti- 
cle of  matter  lias  a  oneness,  continuity,  and  relation  to  matter  in 
general — as  every  tj;lobe  is  linked  to  its  own  system,  and  each 
system  with  one  universal  system?  Is  there  such  an  afiinitv  of 
minds — is  the  throne  of  the  All  Glorious,  the  centre  of  the  vast 
intellectual  system,  and  in  concentric  circles  do  cherubim  and 
seraphim,  angels,  and  the  spirits  of  the  just  made  perfect,  sur- 
round that  throne?  and  if  so,  what  are  their  relative  distances 
from  it,  and  what  the  space  they  inclose?  How  profound  the 
mysteries  of  nature!  what  a  little  part  is  known  to  mortals! 

2.  The  works  of  Providence  present  another  of  God's  deep 
ways,  and  arc  calculated  to  teach  us  our  ignorance.  By  Pro- 
vidence, we  mean  that  all-powerful  agency  of  God,  by  which 
he  upholds  and  governs  the  universe  and  all  events — by  which 
he  moves  and  directs  all  things  to  certain  ends,  bv  laws  con- 
formed to  the  nature  of  each.  But  how  deep  is  Providence! 
how  little  do  we  know  of  that  power,  which  communicated  to 
the  immense  globes  around  us  velocities  so  rapid,  and  yet  so 
regular  that  no  derangement  can  take  place.  VVlio  can  de- 
scribe the  strength  of  that  arm  wliich  has  rolled  the  mighty 
wheels  of  Providence  through  all  successions  of  time,  that  causes 
the  revolutions  of  the  earth  to  produce  the  vicissitude  of  day 
and  night,  and  seasons,  and  yet  preserves  an  cquilibriimi  ab- 
solutely necessary  to  the  preservation  and  comfort  of  its  inhabi- 
tants? Ilovy  does  the  sun  knov.'  the  moment  of  his  rising  and 
setting,  and  to  turn  back  from  the  tropics?  how  has  he  been 
placed  at  that  precise  distance  from  the  earth,  that  his  beams 
may  fertilize  and  not  destroy  it? 

Look  over  this  earth  appropriated  for  our  habitation;  with 
what  wisdom  every  thing  is  ordained  to  supply  the  wants  of 
every  creature;  consider  the  marvellous  order  in  which  nature 
yields  her  productions — behold  them,  destitute  of  thought  and  rea- 
son, tending  without  their  own  knowledge,  towards  the  ends  their 
Creator  assigned  them;  think  of  the  fertility  of  the  earth,  the 
treasures  contained  in  her  bosom — treasures  which  winter  locks 
up  for  a  time,  but  spring  re-produces  in  loveliness  and  beauty; 
go  to  the  borders  of  the  sea,  ^'herein  arc  creeping  things  innu- 


I-AHTS    OF    COlJ 


mcrabic,  holli  small  ami  ;^rcat  Ijcasts — where  f;o  tlic  swift  .ships, 
where  the  mighty  leviathan  plays,  and  then  toil  us  of  the  power 
which  collected  these  great  waters  in  the  mighty  abyss,  settinr; 
bars  and  doors,  and  saying,  hitherto  shalt  thou  cf)tnc,  but  no 
farther,  and  here  shall  thy  proud  waves  be  stayed.  In  crea- 
tion are  an  endless  number  and  variety  of  intelligent  beings,  all 
possessed  of  minds,  in  many  respects  diversified — all  moral  agents, 
their  thoughts,  airections  and  actions  their  own,  being  voluntary. 
IVovv  can  you  conceive  of  a  Providence,  ever  influencing  and 
controlling,  without  compelling,  all  the  volitions  and  acts  of 
these  intelligences,  so  that  not  one  of  them  can  frustrate  or  pre- 
vent the  designs  of  his  infinite  wisdom? 

The  mysteries  of  revelation  is  another  of  the  ways  of  God,  of 
which  we  know  but  a  part.  Revelation  is  truly  the  most  pre- 
cious blessing  God  has  bestowed  on  man;  wilh(nit  it,  the  being 
and  character  of  God,  our  origin  and  destination,  would  be 
wholly  unknown;  without  it,  we  could  not  account  for  the  ori"-in 
of  moral  evil,  the  depravity  of  human  nature,  nor  the  remedy 
God  has  provided  in  the  gift  of  his  Son.  We  would  not  know, 
without  it,  that  in  a  future  life  there  are  rewards  for  the  pious, 
and  punishment  for  the  wicked.  But  this  revelation,  so  clear, 
so  perfect,  so  proportioned  to  our  necessities,  hath  its  obscuri- 
ties and  darkness — yea,  its  mysteries,  the  outside  of  which,  rea- 
son alone  can  perceive,  but  which  it  humbly  embraces  and  adopts. 
On  how  many  points  are  Christians  still  divided,  how  manv  im- 
portant articles  are  still  in  disputation — as,  for  instance,  (he  im- 
putation of  Adam's  sin  to  his  posterity,  the  decrees  of  God,  the 
extent  of  the  atonement,  the  necessity  of  the  Spirit's  influence, 
divine  sovereignty  and  free  agency. 

It  is  lamentable  that  speculative  heads  have  parted  honest  hearts 
on  these  subjects.  Xo  doubt  God  could  have  given  a  revelation  at- 
tended with  such  degrees  of  wisdom,  as  to  have  prevented  this  di- 
versity of  opinion.  But  we  will  soon  see  his  wisdom  in  not  so  willing 
it.  He  has  left  in  religion,  as  in  nature  and  Providence,  depths  wo 
cannot  fathom — that  on  the  borders  of  each  wc  may  exclain), 
Lo,  these  are  parts  of  his  ways.     The  fill  of  our  first  parents 

but 


240 


PAIITS    OF    GOD  3    W.U'S. 


(rod  foreknew  this  and  could  lirtve  prevented  It.  Here  is  a  dif- 
Ikulty — who  can  remove  it?  The  wiser  part  for  us  is,  to  lay  our 
hands  on  our  mouths  and  acknowledge  we  know  but  a  part. 
How  much  is  contained  in  the  plan  of  redemption,  that  transcends 
the  powers  of  reason.  Conceive  of  the  love  of  God  in  sending 
Ids  son.  Can  you  measure  it?  Conceive  of  the  God-man,  our 
Redeemer,  Jesus  Christ,  uniting  in  himself  the  majesty  of  God 
with  the  infirmities  of  human  nature — the  scandal  of  the  cross 
with  the  splendors  of  divinity.  Faith  rejoices  to  yield  her  assent 
to  these  truths.  But  of  this  adorable  subject  we  believe  but  a 
part,  for  we  know  but  a  part — looking  on  the  outside  of  it,  we 
are  forced  to  exclaim,  O,  the  depths  of  the  wisdom  and  know- 
ledge of  God,  how  unsearchable  are  his  judgments,  and  his  ways 
arc  past  finding  out. 

2.  Division. 

Before  closing  our  subject,  we  wilt  give  a  few  reasons  why 
obscurity  rests  upon  the  wings  of  God.  Your  minds  have  been 
passing  over  some  of  the  deep  and  dark  ways  of  the  Eternal; 
but  do  not  think  we  are  now  going  to  remove  that  darkness — it 
would  bo  rashness  to  think  of  it,  presumption  to  undertake  it — 
we  merely  design  to  show  why  it  is  so. 

1.  Reason  for  the  obscurity  with  which  it  has  pleased  God  to 
cover  his  ways,  we  derive  from  his  sovereignty — his  right  to  do- 
minion will  not  be  contested;  it  belongs  to  him  as  God  and  Crea- 
tor— his  pre-eminence  gives  the  right  to  dispose  of  his  own 
works — to  instruct  us  so  far,  and  to  conceal  what  he  pleases. 

2.  Reason  we  would  assign  for  the  disproportion  between  our 
capacities  for  knowledge  and  the  ways  of  God.  This  of  itself 
ought  to  be  sufficient,  and  induce  us  to  admit  that  it  is  impos- 
sible for  our  feeble  intellect  to  measure  the  v^'ays  of  the  Infinite. 
If  a  man  entirely  untaught,  who  has  never  read  a  book,  nor 
heard  one  read,  should  undertake  to  reason  on  politics  with  con- 
summate statesmen,  or  on  science  with  a  learned  scholar,  would 
3'ou  not  pronounce  his  conduct  preposterous?  But  there  is  an  in- 
finitely greater  disproportion  between  the  knowledge  of  God  and 
ours,  than  l)ctwecn  the  most  untutored  mind  and  the  most  culti- 
vated understanding.     Suppose  you  told  a  man.  that  if  he  ac- 


I'AKIS    OF    t;0D.-5    W^VS.  241 

rompanied  3'ou,  you  would  show  him  the  ocean — you  airive  at 
the  shore,  he  casts  his  eves  over  the  vast  extent  of  waters  spread 
before  liim,  and  demands  that  you  shall  show  him  the  ocean? 
And  why  can  you  not  do  it?  Because,  owing  to  the  limited 
range  of  his  vision,  he  cannot,  from  the  spot  where  he  stands, 
look  over  the  mighty  expansion  of  waters  that  make  so  great  a 
part  of  tiie  whole  globe.  Now  God's  works  are  to  our  minds 
what  the  ocean  is  to  that  man's  eyes — a  small  part  only  is  visi- 
ble, because  we  have  not  the  power  of  seeing  more.  A  clod  of 
earth,  or  a  hair  of  our  heads,  may  be  essential  parts  of  the  uni- 
verse, without  which,  it  would  be  less  perfect.  An  event  takes 
place  now,  or  you  may  hear  a  report  without  feeling  the  least 
interest,  and  yet  both  of  these  may  have  a  necessary  connexion 
with  events  that  will  occur  a  thousand  years  hence.  The  pro- 
vidence of  God  is  not  merely  exercised  toward  us,  and  the  little 
corner  of  the  universe  we  inhabit  — it  embraces  all  tiiat  is  tak- 
ing place  in  the  universe.  Whilst  God  is  thinking  of  us,  he  is 
thinking  of  all  beings,  and  is  preparing  events  for  everlasting 
ages.  We  are  of  yesterday,  and  knov/  nothing;  we  can  hardly 
form  one  single  link  in  that  chain  of  providence,  which,  proceed- 
ing from  the  throne  of  God,  extends  through  all  creation,  and 
returns  to  his  throne  again. 

Another  reason  we  would  mention  is,  the  nature  of  the  pre- 
sent economy  of  things  compared  with  that  which  is  to  come. 
We  all  perceive  that  our  minds  are  capable  of  greater  degrees 
of  knowledge  than  they  can  acquire  after  the  most  painful  stu- 
dies and  laborious  researches.  We  possess  the  most  ardent  de- 
sires of  attaining  knowledge,  and  yet  our  knowledge  is  confined 
to  narrow  limits.  How  can  this  be  reconciled  to  the  wisdom 
and  goodness  of  our  Creator?  One  word  will  solve  Ir.e  di.TicuIty. 
We  are  here  placed  in  the  infancy  of  our  being,  in  a  state  of 
probation — God  intends  to  lead  us  through  an  economy  obscure 
and  dark,  to  one  clear  and  perfect,  by  the  trial  of  our  faith  and 
virtue.  In  heaven,  nothing  will  limit  our  acquisition  of  know- 
ledge, and  our  knowledge  will  be  our  felicity  and  glory.  In  thi?, 
we  may  attain  knowledge  sufiicient  to  induence  us  to  godly  liv- 
ing, to  live  as  Christians,  and   to  conduct   us  to  final   happiness. 

ni 


242  PARTS    UF    GOU'S    WAVS. 

God  lias  hiuVIcn  nothing  from  us  that  will  aid  us  in  becoming 
wise  unto  salvation;  and  if  we  may  not  know  from  whence  the 
light  of  the  sun  comes,  by  what  laws  he  rises  and  sets  under  our 
horizon,  do  we  the  less  clearly  see  his  light  or  experience  his 
benign  influence?  Because  we  know  not  how  the  winds  are 
formed,  how  the  rains  descend,  and  fountains  have  their  origin, 
do  we  the  less  enjoy  the  comforts  ihey  bring  us?  Though  we 
know  not  how  the  heat  causes  the  plants  to  grow,  the  flowers  to 
bloom,  and  the  fruits  to  ripen,  do  w'e  the  less  profit  by  the  rich 
productions  they  afford  us?  And  though  mystery  envelops  many 
doctrines  of  the  bible,  yet  by  believing  and  obeying,  we  may  be 
prepared  for  holiness,  joy,  and  glory  everlasting. 

No  doubt  that  God,  who  has  given  us  so  Uj-any  proofs  of  his 
love  and  goodness,  if  he  had  deemed  it  necessary  to  our  salva- 
tion, would  have  prepared  us  for  seeing  more  of  his  ways.  In 
heaven,  our  darkness  will  be  changed  into  light,  our  doubts  into 
demonstrations,  our  ideas  will  be  perfectly  conformed  to  their 
objects,  and  with  all  the  saints  and  angels  round  the  throne,  we 
will  cry.  Great  and  marvellous  are  thy  works.  Lord  God  Al- 
mighty— just  and  true  are  thy  ways  thou  King  of  Saints — all  na- 
tions shall  come  and  worship  thee,  for  thy  judgments  are  made 
manifest. 


SERMON  XX  VII. 


THE  GOOD  IflAIV. 


^For  he  icas  a  good  man,  and  full  of  the  Holy  Ghosl,  and  of  failh:  and 
much  people  was  added  unto  the  Lord.'' — x'\cts  xi  chap.,  xxiv  vkuse. 

Our  text  forms  the  high  encomium  which  it  pleased  the  Holy- 
Ghost  to  confer  on  Barnabas,  who  was  one  of  the  first  preachers 
of  the  gospel  in  the  primitive  age;  he  was  denominated  the  Son 
of  Consolation,  and  shone  as  a  bright  star  amidst  the  surrounding 
darkness  of  Judaism  and  paganism.  In  this  discourse,  it  will  be 
our  object  to  consider  his  personal  character  and  ministerial  suc- 
cess. Of  his  personal  character,  it  is  said,  that  he  was  a  good 
man,  and  full  of  the  Holy  Ghost  and  of  faith.  This  you  will 
allow,  my  friends,  is  an  appellation  of  the  very  highest  order; 
it  rises  infinitely  above  all  the  titles  of  sovereignty  and  nobility; 
it  eclipses  the  splendid  garniture  of  crowns  and  coronets,  and 
places  the  individual  who  sustains  it,  in  a  close  alliance  with 
angels  and  seraphs.  It  is,  also,  a  mark  of  his  adoption  into  the 
fixmily  of  God,  forms  a  practical  attestation  of  his  union  to  the 
Saviour,  and  will  survive  the  ravages  of  death  and  the  destruc- 
tion of  the  universe.     This  honor  have  all  the  saints. 

To  be  a  good  man,  is  to  be  a  converted  man  — a  new  creature 
in  Christ  Jesus,  to  be  born  of  the  Spirit,  to  have  tlie  heart  sprin- 


~-l-^  THE    CIOOU    MA>>'. 

klcc!  from  an  evil  conscience  by  the  precious  blood  of  Christ,  to 
have  the  understanding  made  h'ght  in  the  Lord,  the  enmity  of 
the  carnal  will  subdued,  and  every  thought  brought  into  subjec- 
tion to  the  obedience  of  the  Saviour;  to  be  so  endowed  as  to 
view  religion  as  his  element,  to  possess  a  spirit  of  piety  and  de- 
votion, which  iiungers  and  thirsts  after  righteousness,  and  which 
cannot  be  satisfied  with  any  attainments  short  of  the  image  of 
God  impressed  upon  the  heart. 

Such  a  state  of  godliness  and  spiritual  excellence,  is  not  natu- 
ral to  us;  we  are  born  in  sin,  and  shapen  in  iniquity,  and  until 
that  evangelical  change  ensues,  wdiich  causes  us  to  bear  the  im- 
age of  our  heavenly  Father,  and  to  possess  the  mind  of  Christ, 
we  walk  according  to  the  course  of  this  world,  actuated  by  the 
prince  of  the  power  of  the  air,  the  spirit  that  worketh  in  the 
children  of  disobedience.  But  it  is  the  great  design,  and  specific 
tendency  of  the  gospel,  to  produce  this  holy  transformation;  it 
new  models  all  the  carnal  mind,  and  moulds  the  man  afresh — 
and,  v;hen  the  tree  is  good,  the  fruit  becometh  good;  \^hen  the 
fountain  is  cleansed,  the  stream  vv^hich  issues  from  it  must,  of 
necessity,  be  pure.  You  may  have  made  great  attainments  in 
religious  knowledge,  you  may  be  very  charitable  in  your  actions, 
you  may  be  very  fervent  in  zeal,  you  may  possess  personal  and 
mental  qualKications  and  endowments,  but,  without  vital  godli- 
ness, these  acquisitions  are  only  like  the  drop  of  the  bucket  or 
the  mere  dust  of  the  balance.  This  is  equally  true  of  every  min- 
ister of  th.c  gospel;  he  may  be  a  good  classical  scholar,  a  good 
preacher,  and  yet  not  a  good  man.  Vital  piety  must  be  the 
ground-woik  of  ministerial  excellence  and  pastoral  success. 

Observe,  brethren,  ibr  a  moment,  liow  strenuously  the  word 
of  God  enforces  this  state  of  heart  and  cliaracter.  What  are 
its  exhortations? — "I  beseech  you,  therefore,  brethren,  by  the 
mercies  of  God,  that  you  present  your  bodies  a  living  sacrifice, 
wholly  acceptable  to  God,  which  is  your  reasonable  service." 
"Put  oiT  the  old  man,  which  is  corrupt,  according  to  the  deceit- 
ful lusts,  and  be  renewed  in  the  spirit  of  your  minds,  and  put  on 
the  new  man,  which,  after  God,  is  created  in  righteousness  and 
true  holincs,?.''     With  all   these   admonitions  before   them,  how 


Tilt:  t.ooD  auv.  5Iir> 

fervently  do  the  inspired  writers  pray,  tluit  their  beloved  peoplu 
might  exemplify  and  feel  the  force  of  these  truths.  Take  one 
or  two  instances  as  specimens — "The  very  God  of  peace  sanc- 
tify you  wholly,  and  I  pray  (iud,  your  whole  soul,  and  body, 
and  spirit,  may  be  preserved  blameless,  until  the  coming  of  the 
liOrd  Jesus  Christ."  And  so  prays  our  Saviour — ''Sanctify  them 
tlirough  thv  truth — thy  word  is  truth."  And  is  not  this  the  de- 
sire of  every  Christian,  or  else,  what  mean  ye,  by  your  hunger- 
ing and  thirsting  after  righteousness,  your  moaning  over  inbred 
corruption,  your  exclaiming,  x\s  the  heart  panteth  after  the  wa- 
ter brooks,  so  panteth  my  soul  after  thee,  O  God?  Is  it  not  your 
daily  prayer,  to  live  soberly,  righteously,  and  godly;  to  have  a 
conscience  void  of  offence,  to  watch  and  pray  lest  you  enter 
into  temptation,  to  avoid  the  appearance  of  evil,  and  to  cleave 
to  that  which  is  good? 

We  would  observe,  with  respect  to  the  good  man,  that  he  is 
a  man  of  integrity  of  character,  an  Israelite  indeed,  and  free 
from  guile;  and  his  integrity  has  this  about  it,  which  is  peculiar, 
and  distinguishes  it  from  that  of  all  worldly  men — it  invariably 
shows  itself  in  all  cases  and  circumstances;  it  goes  farther  than 
that  of  others,  for  its  standard  is  not  human  approbation,  but 
the  approbation  of  God. 

The  good  man  possesses  benevolence  of  character,  AH  the 
people  of  God  have  been  of  this  description,  in  every  age;  they 
are  made  to  be  good,  and  to  do  good  to  all  around  them.  It 
tnust  be  so;  theirs  is  a  religion  foimded  in  love — the  love  of  God. 
VVe  cannot  be  reconciled  to  God,  nor  enjoy  his  favor,  nor  re- 
ceive of  his  spirit,  without  loving  him;  and  that  being  the  fixed 
element  of  the  mind,  will  necessarily  lead  to  the  love  of  others. 
The  principle  of -obedience  to  the  duties  of  the  first  table,  being 
secured,  will  necessarily  lead  to  the  principle  of  obedience  to 
the  second.  But  the  charity  of  the  good  man,  has  not  to  be 
bribed  by  human  applause,  nor  by  the  prospect  of  recompense, 
but  it  flows  from  principle;  it  is  not  straitened,  but  drops  as  the 
gentle  dew  from  heaven,-  his  benevolence  is  not  to  be  struck  out 
of  him  as  fire  from  a  flint,  but  it  descends  as  the  rain  from  a 
full  charged  cloud:  his  charity  never  failcth — ingratitude  can- 


i246 


THE    GOOD    MAX. 


not  blast  it,  change  of  circumstances  cannot  destroy  it;  it  is  a 
stream__that  is  fed  by  the  fountain  of  divine  love. 

Again,  the  good  man  is  a  pious  man.  Piety  is  the  root  of  the 
virtues  of  the  regenerate  man,  and  has  acts  and  offices  associ- 
ated with  it,  and  associates  acts  with  those  virtues  that  prove 
them  to  be  genuine.  Such  a  man,  not  only  does  justice,  and 
loves  mercy,  but  he  walks  humbly  with  his  God:  he  reverences 
the  whole  revelation  of  his  will,  and  pays  due  obedience  to  all 
his  counsels.  This  is  the  piety  that  associates  itself  with  all  the 
other  virtues  of  the  believer,  attests  their  genuineness,  and  the 
worth  of  the  character  in  which  they  dwell.  And  this  is  essen- 
tial; if  godliness,  without  these  virtues,  be  mere  tinsel,  all  these 
virtues,  without  godliness,  are  a  mere  phantom;  both  must  be  in 
conjunction.  How  miserably  deficient  are  those  persons  who 
talk  of  rendering  to  all  their  due,  but  out  of  that  all,  exclude  the 
great  God  in  all  his  claims  upon  their  time,  their  afiections,  and 
their  services.  There  must  be  a  conjunction  of  piety  and  mo- 
ral virtue  in  the  character,  to  prove  a  man  regenerate  and  truly 
good;  one  will  not  do  without  the  other. 

Such  a  character  was  Barnabas;  a  good  man,  yet  he  was 
not  immaculate.  We  have  no  idea  that  he  was  entirely  free 
from  those  remains  of  a  corrupt  nature,  which  we  carry  with 
us  whilst  passing  through  the  wilderness.  Unmixed  purity, 
entire  perfection,  is  an  attainment  only  to  be  enjoyed  in  the 
heavenly  world;  it  is  unknown  to  us  on  this  side  the  grave,  for 
we  that  are  in  this  tabernacle  do  groan,  being  burthened.  But 
ihou'^h  not  immaculately  good,  in  the  strictest  sense  of  the  word, 
he  was  comparatively  good,  when  his  present  state  was  contrast- 
ed with  his  former,  when  in  a  state  of  unregeneracy,  or  when 
his  character  was  brought  into  comparison  with  the  men  of  the 
world.  His  mind  had  a  holy  bias,  his  understanding  was  under 
the  influence  of  the  Spirit  of  Christ  Jesus;  he  feit  a  holy  ten- 
dency, enjoyed  a  holy  fervor,  cherished  holy  aspirations,  in- 
dulged holy  thoughts,  words  and  actions, 

O  brethren,  may  we  follow  him  as  he  also  followed  Christ. 

But  Barnabas  was  full  of  the  Holy  Ghost;  this  was  the  secret 
cause  of  all  his  piety  and  goodness.     For  no  man  can  receive  any 


THE    GOOD    MAX.  247 

thing  except  it  be  given  him  from  above.  Here  was  tlic  hidden 
spring  of  every  spiritual  fcehng,  which  drew  him  forth  from  the 
creature  to  the  Creator — from  light  to  faith — from  sin  to  hoH- 
ness — from  satan  to  God.  And  what  a  treasure  was  this,  com- 
pared with  all  other  enjoyments,  to  be  filled  with  the  Spirit — to 
liave  his  condesrending  indwelling,  with  all  his  gifts  and  graces 
and  saving  operations  and  influences — to  have  him  in  the  heart 
like  God  in  the  midst  of  the  temple— or,  like  the  beautiful  and 
glowing  sun  in  the  midst  of  the  firmament,  as  the  source  of  light 
and  life.  To  feel  his  agency  in  instructing,  guiding,  comforting, 
assisting  in, prayer,  restraining,  admonishing,  sanctifying,  sealing, 
and  strengthening,  according  to  our  day  and  our  need.  Brethren, 
does  not  every  thing  in  religion  depend  on  the  work  of  the  Holy 
Ghost?  What  are  ordinances,  however  divinely  appointed,  how- 
ever regularly  attended,  however  peculiarly  adapted  and  valua- 
ble, unless  the  Lord,  the  Spirit,  is  pleased  to  bless  and  apply  them? 
What  are  bibles,  and  Sabbaths,  and  prayers,  and  preaching, 
without  the  aid  and  sanction  of  the  Holy  One?  Is  not  ministerial 
success  altogether  ascribable  to  the  spirit  of  God?  For  it  is  not 
by  might,  nor  by  power;  and  when  the  spirit  is  poured  out  from 
on  high,  every  barren  wilderness  will  become  as  a  fruitful 
field,  and  the  fruitful  field  shall  be  accounted  for  a  forest. 

But  there  is  an  important  member  of  this  sentence  which  is 
not  to  be  neglected — full  of  the  Holy  Ghost.  Here  is  repletion. 
The  spirit  dwelt  in  Barnabas,  not  partially,  but  redundantly. 
He  was  not  merely  supplied,  but  enriched.  He  was  -not  only 
fed,  but  he  was  fed  with  the  spirit.  And  what  is  this,  but  an  in- 
dication of  eminent  piety,  of  fervent,  glowing  devotion.  He  had 
an  unction  from  the  Holy  One,  and  was  made  wise  unto  salvation. 
He  was  spiritually  minded,  which  is  life  and  peace.  He  walked 
with  God,  and  lived  on  the  confines  of  the  eternal  world.  He 
felt,  by  the  aid  of  the  Spirit,  that  there  is  a  power  and  sweetness 
attending  vital  godliness,  and  he  enjoyed  the  life  of  religion  in 
his  soul.  And  why,  dear  brethren,  should  not  this  be  the  stand- 
ard of  our  piety?  The  HdIv  Spirit  is  not  straitened.  Why,  then, 
are  we  not  filled  with  the  Holy  Ghost?  Not  because  he  is  un- 
willing  to  bestow  his  fulness  upon  us.     No;  but  because  we  are 


218  THE    GOOJ>    MAN. 

SO  worldly — so  inclined  to  rest  in  forms,  in  shadcnvs,  in  mere  ex- 
ternals. It  is  because  we  are  inclined  to  follow  the  Lord  at  a 
distance,  yea,  afar  oil! 

But  Barnabas  was  full  of  faith,  fur  he  was  a  good  man,  and 
full  of  the  Holy  Ghost  and  of  faith.  The  word  of  God  insists 
much  upon  faith;  the  want  of  it,  is  the  reason  why  the  gospel 
does  not  more  extensively  profit  us.  Faith  has  very  much  to 
do  with  the  cross  of  the  Redeemer,  and  with  the  dispensations 
of  Divine  Providence.  The  fulness  of  faith  must  have  been  a 
very  material  thing  to  Barnabas  and  his  Christian  friends  in  tiie 
ministr}^  in  that  age  in  which  they  lived.  Let  us  remember  the 
state  of  the  world  at  that  period;  recollect  the  trials  they  were 
called  to  endure,  the  opposition  with  which  they  were  assailed; 
let  us  not  forget  the  greatness  of  the  work  which  devolved  upon 
them — they  travelled  far,  preached  often,  held  correspondence 
with  all  the  churches;  their  time  and  attention  were  wholly  ab- 
sorbed with  the  care  of  the  church.  And  how  blessed  and  ani- 
mating it  is  to  perceive  that  they  were  so  well  fitted  for  their 
work,  by  the  qualifications  of  having  goodness  of  principle  and 
character,  being  so  enriched  with  the  Spirit,  and  abounding  in 
faith. 

My  ministerial  brethren,  let  me  assure  you,  all  these  qualifica- 
tions are  indispensibly  necessary  to  us.  Though  we  are  not 
apostles,  we  are  public  ministers  of  religion,  and  whether  we 
contemplate  the  character  we  ought  to  sustain,  the  duties  we 
have  to  perform,  the  opposition  we  have  to  meet,  and  the  trials 
wc  must  endure,  we  need  to  be  enriched  by  faith.  O  then,  let 
us  catch  the  spirit  of  Barnabas,  let  us  imbibe  his  disposition,  and 
follow  his  example. 

Lastly,  let  us  direct  your  attention  to  his  ministerial  success. 
*'Hc  was  a  good  man,  and  full  of  faith,  and  much  people  was 
added  unto  the  Lord."  It  is  truly  cheering  to  witness  the  tri- 
umphant march  of  divine  truth  in  the  first  ages  of  the  gospel. 
We  here  behold  the  almighty  power  of  God  over  the  passions 
and  prejudices  of  men,  and  perceive  the  facility  with  which  he 
can  abase  the  j)ride,  confound  the  devices,  and  defeat  the  de- 
signs of  his  enemies.     When  lie  has  a  work  to   perform,  every 


TllK    GOOD    MAX.  2VJ 

obstacle  is  removed  out  of  the  way,  and  every  agent  requisite 
for  its  accomplishment  will  be  found.  After  the  mystery  of  re- 
demption was  fully  developed,  and  the  price  of  our  redemption 
paid,  and  the  perfections  of  the  Deity  appeared  in  lovely  har- 
mony at  Mount  Calvary,  in  the  peaceful  oblation  of  the  Great 
Redeemer,  and  when  the  mission  of  the  Holy  Ghost  was  grant- 
ed for  the  diflfusion  of  gospel  truth,  such  a  mighty  impulse  was 
given  to  the  efforts  of  Christian  ministers  as  rendered  them  fully 
equal  to  the  achievements  which  they  were  to  gain. 


32 


SERMON    XXVIII. 


OIV    THE  RESUISRECTfiOiV. 

*'But  now  is  Christ  risen  from  the  dead,  and  become  the  first-fruits  of 
them  that  slept^ — 1  Corinthians  xv  chap.,  xx  verse. 

When  St.  Paul  would  animate  Timothy,  his  beloved  disciple 
and  feliovv-la borer,  to  fidelity  and  perseverance  in  the  arduous 
work  of  the  ministry,  he  says  to  him,  Remember  that  Jesus 
Christ  was  raised  from  the  dead.  In  this  point,  all  the  proofs  of 
the  divinity  of  the  gospel  meet — this  is  a  clew  that  unravels  all 
its  difficulties;  this  is  the  buckler  of  the  Christian's  faith;  this  is 
the  basis,  the  sure  foundation  of  our  sublimest  hopes.  The  re- 
surrection of  our  glorious  Lord,  was  the  first  step  in  his  universal 
triumph  over  death  and  the  grave;  it  is  the  sure  pledge  of  our 
resurrection — and  in  this  consoling  light  it  is  often  placed  by  our 
apostle — "For  if  we  believe  that  Jesus  died,  and  rose  again,  even 
so,  them  also  which  sleep  in  Jesus,  will  God  bring  with  him." 

Our  text  is  an  immediate  consequence,  derived  from  this  prin- 
ciple. The  apostle  had  just  said.  If  in  this  life  only,  we  have 
hope  in  Christ,  we  are  of  all  men  most  miserable.  And  then  he 
adds,  "But  Christ  is  risen  from  the  dead,  and  become  the  first- 
fruits  of  them  that  slept" — that  is,  in  the  style  of  the  sacred 


ON    THE    RCSIRRECTIOX.  '^ol 

writers,  of  llicm  who  are  dead,  in  another  phice,  he  is  said  to 
be  "the  first-born  from  the  dead."  Now  the  first-fruils  are  not 
only  the  most  excellent  in  kind,  but  they  suppose  that  there  are 
others;  and  no  one  can  be  a  first-born  unless  there  are  otiier 
children  that  follow. 

The  certainty  and  cfikacy  of  our  resurrection,  are  the  two 
points  wiiich  will  be  the  subjects  of  this  discourse — and  as  we 
dwell  upon  them,  may  our  hearts,  triumphing  in  faith  and  hope, 
be  enabled  to  exclaim,  "O  death  where  is  thy  sting,  O  grave 
where  is  tliy  victory!" 

1.  The  certainty  of  our  resurrection.  The  resurrection  of 
our  bodies  will  be  their  return  to  life,  and  their  re-union  witii 
our  souls,  from  which  death  has  separated  them.  This  we  ad- 
mit as  a  fact — and  the  first  step  we  ought  to  take  in  sound  logic, 
to  prove  its  certainty,  is  to  assure  ourselves  that  it  is  possible. 
The  greater  part  of  the  heathen  had  no  idea  of  such  an  event, 
and  many  of  them  regarded  it  as  impossible.  When  Paul  treat- 
ed on  this  subject,  before  the  Areopagus,  at  Athens,  the  most 
enlightened  city  in  the  W'orld,  the  philosophers  of  the  Epicureans 
and  Stoics,  believed  he  was  announcing  strange  gods,  because 
he  preached  Jesus  and  the  resurrection.  Yet  the  opinion  of 
these  philosophers  did  not  every  where  prevail,  even  in  the  dark 
bosom  of  paganism.  And  hence  the  vivid  and  moving  descrip- 
tions the  poets  have  given  us  of  a  husband  bringing  back  from 
the  infernal  regions,  a  beloved  wife,  for  whose  loss  he  had  been 
inconsolable — and  hence  too,  the  accounts  of  heroes  rescuing 
other  heroes  from  the  empire  of  death.  These,  indeed,  were 
allegorical  fictions,  poetical  amusements,  in  which,  even  their 
authors  had  no  belief.  But  tiiese  fictions  and  allegories  prove, 
at  least,  that  the -thing  was  not  considered  impossible. 

But  the  possibility  or  impossibility  of  things,  does  not  depend 
upon  the  authority  or  conjectures  of  men,  but  is  to  be  tried  at 
the  tribunal  of  sound  reason — and  there  nothing  is  lo  be  pro- 
nounced impossible  but  that  which  im[)lies  a  contradiction.  And 
who  can  prove,  that  he -who  made  man  at  first,  cannot  make 
liim  over  again?  Is  it  more  difficult  to  restore,  to  reassemble  the 
parts  of  our  bodies  after  they  have  been  separated  and  detach- 


ov    iHx:  itr.srRRKCTio.v. 


cd,  one  from  tlie  oilier,  than  it  was  to  produce  them  from  no- 
thing? If  God  created  our  bodies  Irom  what  had  no  existence, 
can  he  not  vivify  them  anew  from  what  still  exists? 

But  this  doctrine  teaches,  not  only  what  is  possible,  but  that 
which  is  altogether  reasonable.  We  have  arguments  in  favor 
of  it,  derived  from  the  very  essence  of  man. — He  is  not  a  soul 
alone,  nor  a  body  alone,  but  he  is  a  mixed  being,  essentially 
composed  of  both  these  substances:  but  if,  in  the  future  state, 
the  soul  of  man  be  not  re-united  to  his  body,  he  would  not  be  the 
same  person,  he  would  not  be  man,  but  a  being  altogether  dif- 
ferent. The  soul  and  body  have  to  each  other  necessary  rela- 
tions; our  spiritual  faculties  depend  on  our  organs  for  their  ex- 
ercise— we  receive  our  ideas  through  the  intervention  of  our 
senses.  The  soul  is  destined  for  immortality.  Well,  then,  for 
the  exercise  and  devclopement  of  its  faculties,  it  must  depend  on 
the  organization  of  the  senses,  or  it  will  be  a  soul  wholly  dif- 
ferent from  what  it  is  now,  which  is  surely  a  contradiction.  The 
perfectabiiity  of  our  nature  proves  the  resurrection.  We  are 
placed  here  in  a  state  of  progression,  always  sighing  after  the 
perfection  suited  to  our  nature;  but  we  never  arrive  at  it  in 
the  present  state.  In  this  life,  our  capacity  for  acquiring  know- 
ledge is  limited  by  our  senses — and  our  senses  by  their  structure; 
the  soul  only  begins  now  to  develope  its  powers.  Man  is  a  little 
insect,  creeping  on  the  earth;  but  an  astonishing  metamorphosis 
will  ennoble,  dignify,  and  perfect  all  his  faculties.  In  this  ad- 
mirable change,  he  may,  probably,  receive  new  senses — cer- 
tainly more  exquisite  senses — and  the  necessary  consequence 
will  be  the  rc-union  of  soul  and  body;  but  if,  in  the  future  life, 
man  does  not  exist  a  soul  and  body,  lie  will  not  reap  there  ex- 
actly as  lie  has  sown  here — he  will  not  be  rewarded  or  punished 
according  to  his  vi(;es  or  virtues  in  the  present  life. 

V/ithout  pursuing  these  theories  any  farther,  we  would  only 
ask,  are  they  not  in  accordance  with  revelation?  do  they  oppose 
one  principle  of  sound  philosophy?  I  ask,  again,  if  the  doctrine 
of  the  resurrection  be  not  an  immediate  consequence  of  man's 
nature?  But,  inasmuch  as  religion  is  the  work  of  God  alone,  as 
his  immutable  truth  is  nb-'^rolutely  independent  of  the  opinions  of 


0\    TIIK    IIKPITJIKCTIOX.  '-Jo.J 

mortal?,  let  us  come  now  to  tlie  source  of  liglit,  and  open  our 
ears  to  the  testimony  of  the  infallible  God,  instead  of  limiting 
ourselves  to  what  is  reasonable — to  what  reason  discovers.  Let 
us  occupy  our  minds  with  what  faith  contemplates,  and  the  di- 
vine word  places  in  the  clearest  light.  Yes,  on  the  day  ap- 
pointed, our  Creator  will  raise  our  bodies  from  the  grave — most 
positively  has  he  manifested  his  will  in  this  respect — a  hundred 
times  has  he  reiterated  the  consoling  promise. 

Let  infidelity  multiply  questions  accessory  to  this  doctrine;  let 
it  accumulate  sophism  on  sophism,  and  embellish  its  subtleties 
with  all  the  charms,  all  the  brilliant  colors  of  an  eloquent  dic- 
tion; but  here  is  the  rock  on  which  all  these  empty  opinions  and 
feeble  etfurts  dash  to  pieces — God  has  spoken;  in  his  name,  and 
by  his  command,  the  sacred  writers  declare  "there  will  be  a  re- 
surrection of  the  just  and  the  unjust."  On  no  other  doctrine  do 
they  more  frequently  insist;  they  give  us  all  the  circumstances 
of  the  wondrous  event  in  detail — the  universality,  the  rapidity, 
the  splendor,  majesty,  and  magnificence  of  the  glorious  specta- 
cle. So  vivid,  and  so  forcible  are  the  descriptions,  that  they 
carry  our  faith  beyond  time,  even  to  the  portals  of  eternity,  and 
we  see  the  graves  opening,  the  scattered  dust  collecting,  and 
transforming  itself  with  the  rapidity  of  lightning — we  all  but 
hear  the  songs  of  salvation  breaking  from  the  lips  of  the  bright 
and  blessed  immortals  as  they  ascend  to  meet  their  Lord  in  the 
air. 

This  is  not  all — the  scripture  describes  both  the  identity  and 
transformation  of  the  resuscitated  body;  the  substance  and  mat- 
ter will  be  the  same — it  is  this  vile,  corruptible,  mortal  body, 
that  will  be  changed. 

Its  qualities  alone  will  be  difu;rent— "It  is  sown  in  corruption 
— it  is  raised  in  incorruption;  it  is  sown  in  dishonor — it  is  raised 
in  glory;  it  is  sown  a  natural  body — it  is  raised  a  spiritual  body; 
for  as  we  now  bear  the  image  of  the  earthy  (Adam,)  we  shall 
then  bear  the  image  of  the  heavenly,"  or,  as  it  is  expressed  in 
another  place,  "The  Lord  Jesus  Christ  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  glorious  body."  It  may  be 
asked,  shall  the  resurrection  body  be,  in  all  respects,  identically 


251  O.V    THE    KF.Sl'RKRcTlOiV. 

the  same  we  Imd  at  the  moment  of  death?  To  this,  we  reply, 
man  has  two  bodies — one  that  is  properly  his,  and  the  other  vi- 
sible. Every  one  knows,  that  he  has  not  the  same  body  now 
to  which  his  soul  was  united  in  the  first  moments  of  his  exist- 
ence, and  this  body  cannot  be  that  which  we  now  see  and 
touch.  This  visible  mass,  is  the  result  of  solid  food  and  liquid, 
which  we'use  to  sustain  life;  it  is  in  a  sense,  foreign  to  us — at 
one  time,  it  is  lean  and  thin,  and  at  another,  full  and  fleshy,* 
sometimes  sick  and  languishing,  and  then  healthy  and  vigorous; 
it  is  undergoing  perpetual  changes — it  is  not  entirely  the  same 
to-day  it  was  yesterday.  It  is  a  received  opinion,  that  in  seven 
years,  the  body  undergoes  an  entire  revolution,  and  that  not  one 
particle  of  what  it  was  remains;  so  that  a  man,  who  has  lived 
seventy  years,  has  actually  had  ten  bodies — all  diiFerent,  the  one 
from  the  other.     Surely,  none  of  them  could  be  his  real  body! 

It  has  been  conjectured,  that  man  has  a  body  infinitely  mi- 
nute and  invisible — an  imperishable  germ,  which  contains  the 
organization  of  the  visible  body  which  is  its  envelope;  foreign 
matters  incorporate  themselves  with  this  primitive  principle  or 
germ,  and  their  addition  gives  it  more  mass  and  volume.  After 
death,  this  external  mass  is  decomposed — its  different  parts  enter 
into  the  substances  of  plants,  herbs,  trees,  and  other  animals; 
but  the  germ  itself,  remains  incorruptible  and  imperishable. 
And  here  analogy  jiflbrds  us  a  strong  argument.  The  cater- 
pillar proceeds  from  an  egg  that  contains  its  germ;  after  crawl- 
ing in  an  humble  state  for  a  time,  it  forms  a  shell,  in  which, 
it  encloses  itself  and  dies.  There  it  remains  for  months' 
without  exhibiting  a  trace  of  life;  but  when  the  term  of  its 
sepulture  has  expired,  it  comes  out  a  butterfly,  a  nobler 
form,  on  which  nature  has  pencilled  its  most  gay  and  brilliant 
colors,  its  richest  shades.  On  extended  wings  it  floats  through 
the  air,  sports  in  the  sun  beams,  and  enjoys  the  delights  of  a  su- 
perior existence.  Now  take  one  of  these  eggs,  and  examine  it 
attentively  with  a  microscope,  and  you  will  be  unable  to  dis- 
cover this  germ,  or  the  slightest  vestige  of  these  successive 
changes.  Can  we  then,  doubt  that  the  glorified  spiritual  bodies, 
with  which  wc  shall  arise,  arc  now  actually  ?hut  up  in  our  na- 


vs  Tin:  RKSLRnLCTiox.  2.")5 

lural  bodica,  anil  tliat  the  doctrine  of  resurrection  is  one  of  na- 
ture's laws;  that  our  souls  are  now  united  to  a  germ  that  will 
never  perish,  but  after  death  will  receive  a  glorious  transforma- 
tion? Shall  it  be  said,  then,  these  are  all  conjectures? — Yes,  wo 
do  not  pretend  to  exhibit  them  in  any  other  view;  but  we  ask, 
are  they  not  in  accordance  with  revelation?  does  not  the  apostle 
Paul  take  the  same  ground  for  his  reasoning  on  this  subject, 
when  he  refutes  the  objection  of  the  same  body  arising?  He  says, 
Thou  fool,  that  which  thou  sowest  is  not  quickened  except  it 
die — the  same  as  if  he  had  said,  open  your  eyes,  and  see  what 
takes  place  in  nature.  You  cast  the  grain  in  the  earth— it  first 
dies,  and  then  revives;  it  revives  in  some  respects  the  same  with 
the  seed,  but  in  other  respects  different — and  so  it  will  be  in  the 
resurrection  of  the  body.  Let  us  look  at  this  strong  and  beau- 
tiful illustration.  The  kernel  of  a  tree,  for  instance,  is  planted 
in  the  earth — this  is  an  image  of  the  body  laid  in  the  grave — all 
the  gross  and  farinaceous  parts  of  the  kernel  corrupt  and  pu- 
trify,  and  so  it  is  with  the  material  parts  of  the  dead  body;  but 
from  the  bosom  of  this  corruption,  a  germ  arises,  which  in  de- 
veloping itself,  produces  a  beautiful  tree  ornamented  with  ver- 
dant foliage — then  with  odorous  flowers — and  again,  wiih  deli- 
cious fruits.  Now,  who  does  not  admit,  that  the  kernel,  when 
planted,  did  contain  within  itself  the  generative  principle  of  the 
whole  of  this  majestic  tree?  It  is  just  so  with  the  resurrection  of 
the  body.  Having  established  the  certainty  of  this  doctrine,  let 
us  now  speak  of 

2.  Its  efficacy.  This  we  shall  consider  in  two  points — first, 
as  a  powerful  motive  to  holiness,  and,  secondly,  as  a  source  of 
consolation.  The  sacred  writers  employ  the  resurrection  as  an 
incentive  to  holiness — "That  like  as  Christ  was  raised  up  from 
the  dead  by  the  glory  of  the  Father,  even  so,  we  also  should 
walk  in  newness  of  life" — Yes,  every  one  that  sighs  after  this  glo- 
rious event  becomes  a  sanctified  vessel — Often  concentrated  in 
the  sublime  meditation  of  attaining  the  perfection  of  his  nature, 
he  purifies  his  afiections;  bursts  asunder  the  chains  that  would 
bind  him  to  earth,  and  embraces  with  avidity  the  means  of  be- 
ing mcetenedfor  that  high  and  holy  state  of  existence,  lie  knows 


:i00  UN    Tin;    llKSUKRilCTIOX. 

that  Christ  has  redeemed  his  body,  that  it  is  tiie  temple  of  the 
Holy  Ghost — he  will  not,  therefore,  defile  and  degrade  it  by  im- 
pure desires,  by  low  and  polluting  habits — no,  he  subjects  it  to 
the  empire  of  the  soul,  glorifies  God  in  it,  and  oflcrs  it  to  his 
Redeemer  a  liyTng  and  holy  sacrifice.  But  let  us  turn,  for  an 
instant,  to  St.  Paul,  and  learn  from  him  the  victorious  efficacy 
of  this  motive. — He  is  dragged  in  chains  to  Cesarea — senators, 
elders,  and  priests,  forgetting  the  dignity  of  their  functions,  be- 
come his  calumniators  and  persecutors;  he  is  before  a  corrupted, 
vindictive  judge.  And  what  sustained  Paul  as  he  rigidly  main- 
tained the  cause  of  truth,  and  fearlessly  preached  the  holy  doc- 
trines of  the  gospel?  He  has  himself  asserted  the  fact — "I  liave 
hope,"  says  he,  "that  there  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust."  And  we  are  assured,  that  "every 
man  that  hath  this  hope  in  him,  purifieth  himself  even  as  God  is 
pure." 

But  this  doctrine  is  a  source  of  consolation.  Many  are  the  ills 
and  sufferings  of  this  mortal  life — our  path  through  it  is  rugged 
and  thorny,  and  often  we  are  forced  to  water  it  with  our  tears; 
but  of  all  the  sufierings  our  hearts  endure  here,  none  are  so  sad 
and  sorrowful  as  those  we  endure  when  pitiless  death  tears 
away  from  us  those  we  love.  O  fond  mother,  you  remember 
the  dear  child  that  bloomed  in  infant  loveliness  in  your  arms!  the 
cold  wind  of  death  withered  the  lovely  flower — you  saw  it  laid 
in  the  grave,  and  it  seemed  your  very  heart  was  buried  in  that 
grave — and  inconsolable,  like  Rachel,  you  often  weep,  and  say, 
Alas,  my  child  is  not!  O  dry  your  tears,  your  child  still  is — not, 
indeed,  with  you;  but  if  you  could  look  through  the  veil  that 
hides  heaven  from  mortals,  you  would  sec  it  a  bright  little  an- 
gel in  the  arms  of  Christ.  Sweet  and  peaceful  is  the  sleep  of  its 
dust  in  the  grave — and  from  that  grave  a  form  will  arise  shining 
in  more  seraphic  brightness!  O  mother,  if  you  will  have  a  part  in 
the  first  resurrection,  that  child  will  again  be  in  your  arms;  and 
death  will  part  you  no  more.  What  is  death  to  the  believer? 
The  end  of  his  sorrov/s,  the  gate  of  liberty,  the  dawn  of  happi- 
ness, the  germ  of  life;  tlie  introduction  to  the  everlasting  society 
of  all  whom  he  loved  in  Christ  on   earth.     O  then,  suffering, 


ON   TiiK  iu:sL'iu;Kcriu.\.  4^l 

mourning,  dying  Christian,  take  like  Job,  the  pen  of  iron,  arul 
engrave  on  a  rock,  or  rather,  take  flames  of  holy  love,  and 
write  on  every  fold  of  your  hearts  these  \v{»rds  so  delightful, 
"Christ  is  become  the  first-fruits  of  them  who  slept." — Yes,  light 
will  arise  on  the  darkness  of  the  grave— we  will  awake  from 
the  long  sleep  of  death,  and  in  purer  regions,  we  will  meet  our 
dear  friends,  whom,  with  sorrowing'  hearts,  we  saw  laid  in  the 
cold  mansions  of  the  dead. 

O  Christian,  carry  your  thoughts  forward  to  the  day  in  which 
we  shall  lor  ever  triumph  over  sin,  death,  and  the  grave.  Christ, 
who  is  our  life,  will  then  appear,  and  we  shall  a])pear  with  him 
in  glory.  O  think  of  millions  of  millions  of  beaiided  immortals, 
endued  with  celestial  natures,  fitted  to  approach  the  luminous 
throne  of  Jehovah,  to  see  God  and  live.  The  Lord  of  life  hav- 
ing changed  our  vile  bodies,  and  fashioned  them  like  unto  his 
own  glorious  body,  we  shall  be  like  him,  and  see  him  as  he  i.^; 
resembling  mirrors  around  his  throne,  we  shall  receive  and  re- 
flect to  rays  of  his  glory.  O  think  of  the  da};-  in  which  we  shall 
spring  into  liberty  and  life — our  spiritual  bodies  calculated  to 
assist  the  soul  in  its  immortal  exercises,  when,  with  the  rapidity 
of  thought,  we  shall  range  over  the  hills  of  eternal  day,  look 
over  the  vast  extent  of  creation,  and  join  with  the  morning  stars 
in  shouts  of  joy  at  seeing  new  worlds,  adoined  with  new  beau- 
ties, arising  at  the  word  of  the  Lord  of  all. 

We  shall  have  powers  then  to  comprehend,  and  be  enabled 
to  reconcile  every  event  of  providence  w  ith  the  adorable  attri- 
butes of  God.  Yes,  we  shall  see  all  the  movements  of  the  mys- 
terious wheels  of  providence,  which  the  Almighty  arm  has  rolled 
on  in  ail  the  successions  of  time — ye.s,  and  the  whole  mystery  of 
redemption  will  be  open  to  our  view;  we  shall  see  redeeming 
love  in  its  plenitude  and  perfeclion.  O  what  shall  be  our  trans- 
ports and  ecstacies,  when  sinking  on  the  bosom  of  eternal  love, 
and  absorbing  our  whole  existence  in  th,e  blessedness  of  God?  O 
happy  hour,  when  in  robes  as  pure  as  the  light  of  heaven,  wc 
.shall  join  the  general' assembly  and  chiircli  of  the  First-horn. 
Blessed  assembly,  where  life,  peace,  love  and  holiness  for  ever 
reign;  where  the  voice  of  soijow,  and  the  sighs  of  the  nyin;: 
33 


253  ON    THE    RF.SLKHECTIO.Y- 

are  never  heard.  There,  in  the  person  of  our  adorable  Re- 
deemer, we  shall  behold  all  the  perfections  of  the  invisible  God, 
shining  in  mild  and  majestic  radiance;  his  name  shall  be  on  our 
foreheads,  and  we  shall  reign  with  him  for  ever. 

O  my  fellow  men,  now  wrapt  in  flesh,  and  groveling  here  on 
earth,  there  are  powers  and  faculties  within  us  capable  of  at- 
taining this  high  perfection.  Yes,  the  foundation  of  so  glorious 
an  elevation  is  laid  on  our  very  natures;  secure  the  blessings  of 
gospel  grace,  lay  hold  on  eternal  life,  cultivate  a  heavenly  spi- 
rit, and  you  shall  ascend  from  one  elevation  of  moral  dignity  to 
another,  until  in  heavenly  rapture  you  behold  the  unveiled  face 
of  God  and  his  glory,  and  shining  upon  you  it  will  change  you  into 
his  own  likeness.  O  man,  millions  of  your- race  will  reach  this 
glory;  and  so  may  you — God  calls  yon  to  it,  the  bible  shows  you 
the  way  to  it,  the  Holy  Spirit  is  ready  to  conduct  your  every 
step.  O  will  you  degrade  your  being,  and  sink  yourself  into 
misery  and  endless  darkness,  whilst  the  portals  of  glory  stand 
open  to  receive  you,  and  you  can  enter  in  and  blaze  with  seraphs 
and  beatified  immortals  for  ever? 


SERMON  XXIX. 


THE  VOICE   OF   THE   NEW  YEAK. 


*^Whereas  ye  linow  not  what  shall  be  on  the  morrow:  for  what  is  your 
life?  It  is  even  a  vapour,  that  appeareth  for  a  little  time,  and  ih'jii 
vanisheth  away.'''' — James  iv  cuap.,  mv  verse. 

"For  what  is  your  life?" 

A  more  important  question  cannot  be  proposed  to  dying;  and 
accountable  beings;  questions  that  have  agitated  nations  have 
been  far  less  than  this  one  in  momentous  consequences.  Do  we 
wish  to  hear  a  true  and  faithful  answer  given  to  this  question — 
"What  is  your  life?"  Well,  let  us  hear  it  from  the  lips  of  the  apos- 
tle— "It  is  even  a  vapor,  which  appearclh  for  a  little  time,  and 
then  vanisheth  away."  It  is  a  momentary  scene  of  hopes  and 
fears,  of  joys  and  sorrows,  of  comforts  and  cares;  it  is  a  shadow 
that  passeth  away — a  flower  which  fadeth — a  dream  of  the 
night — a  sleep  that  is  gone — a  nothing.  But  O  brethren,  let  ns 
contemplate  this  life  in  relation  to  the  great  end  which  God  had 
in  bestowing  it  upon  us,  and  then  its  value  and  importance  will 
appear;  for  this  shadow  which  passeth  away,  this  flower  which 
fadeth,  this  grass  which  is  cut  down,  and  withereth;  this  nolhinir, 
this  span  of  mortal  life,  is  time  that  we  must  redeem.  It  is  a 
time  of  visitation,  nn  accepted  time,  a  day  of  salvation;  a  titnc, 


260  TIIK    VOICK    Of    TIIK    NKW    WAR. 

l)eyoncl  which,  time  will  be  no  longer.  '•Lord!  make  me  to  know 
mine  end,  and  the  measure  of  my  days,  that  I  may  know  how 
frail  I  am" — "So  teach  us  to  number  our  days,  tliat  we  may  ap- 
ply our  hearts  to  wisdom." 

A  new  year's  day  is  considered,  by  the  reflecting  and  pious, 
as  calling  them  in  a  peculiar  manner  to  serious  consideration,  to 
a  careful  review  of  the  past,  and  a  rational  anticipation  of  the 
future.  Let  us  then,  on  our  arrival  at  another  way  mark  in  the 
journey  of  human  life,  look  attentively  at  the  inscription  it  bears; 
let  us  consider  how  much  of  our  pilgrimage  is  past,  and  look  for- 
ward to  the  immortality  that  lies  before  us.  To  aid  you  all  in 
the  performance  of  this  duty,  I  will  propose  the  question  in  my 
text  to  three  classes  of  my  hearers. 

1.  1  would  ask  my  aged  friends,  "What  is  your  life?"  By  Di- 
vine appointment,  the  usual  boundary  of  human  life  is  now  fixed 
at  three  score  years  and  ten — and  if,  by  reason  of  strength,  they 
be  four  score  years,  yet  is  their  strength  labor  and  sorrow,  for  it 
is  soon  cut  ofl^  and  we  fly  away.  Extreme  old  age,  accompa- 
nied as  it  is  with  enfeebled  powers,  both  of  body  and  mind,  is 
not  in  itself  desirable;  yet,  when  it  is  awarded  by  the  author  and 
preserver  of  our  being,  the  aged  ought  to  say  with  the  pious  re- 
signation of  afHicted  Job,  "All  the  days  of  my  appointed  time 
will  I  wait  till  my  change  come."  Nothing  can  be  more  incon- 
sistent and  dreadful,  than  to  see  old  people  worldly  minded,  or 
light,  or  trifling  in  their  deportment;  and  nothing  is  more  becom- 
ing old  age,  than  a  cheerful,  composed  seriousness.  Death  and 
eternity,  are  at  all  times,  the  most  solemn  and  interesting  ob- 
jects that  can  be  presented  to  human  contemplation — and  when 
they  are  near  at  hand,  as  they  always  are  to  the  aged,  it  is  in- 
sensibility of  the  most  shocking  kind  to'  treat  them  with  indifi^er- 
ence. 

Happy,  truly,  is  that  old  man — and  truly  blessed  that  godly 
woman,  whose  many  days  have  been  passed  in  doing  good  to 
their  fellow  creatures  and  glorifying  their  Cod.  Is  this  the  cha- 
racter of  any  now  before  me,  who  have  numbered  three  score 
years  and  ten?  Venerated  old  man,  beloved  mother  in  Israel, 
vour  lot  is  trulv  enviable;  the  recurrence  of  a  new  vcar  is  to 


THE    VOICR    OF    TIIK    NEW    YEAn.  'J{)  I 

you  no  object  of  regret,  but  of  holy  joy;  it  may  serve  to  rcmiml 
you  that  all  your  trials,  labors  and  conflicts  are  fast  hastening  to 
a  n:iost  desirable  termination.  Perhaps,  this  will  be  to  you  the 
happiest  year  of  your  existence,  the  year  in  which  you  will  be- 
gin to  live — to  live  an  angelic  life — yea,  to  enter  on  eternal  life; 
to  live  in  the  unclouded  vision  of  God  and  of  the  Lamb;  to  live 
where  every  infirmity,  and  pain,  and  sin,  and  sorrow,  shall  be 
for  ever  exxluded — then  shall  heaven's  eternal  year  be  thine. 
Ye  aged  followers  of  the  Lamb,  ye  have  just  come  to  the  gates 
of  glory — "See  the  kind  angels  at  the  gates  inviting  you  to  come; 
there  Jesus,  the  forerunner  waits  to  welcome  travellers  home." 

Yet,  my  aged,  godly  friends,  the  beginning  of  the  new  year 
ought  to  lead  you  to  reflect  on  your  life,  and  on  all  the  way 
which  the  Lord  hath  led  you  in  the  wilderness  of  this  world; 
you  ought  to  reflect  with  deep  humility  on  your  defects  in  love 
and  obedience  to  God,  and  in  active  engagedness  in  doing  good 
to  mankind,  and  look  for  forgiveness  to  the  atoning  Redeemer; 
you  ought  also  to  recollect,  with  lively  gratitude,  the  many  mer- 
cies, temporal  and  spiritual,  which  you  have  received  at  the 
hands  of  your  heavenly  Father;  and  having  experienced  so 
large  a  measure  of  the  divine  care  and  kindness,  let  this  encour- 
age you  with  confidence  and  cheerfulness  to  trust  in  th.e  power, 
grace,  and  faithfulness  of  God  to  sustain  you  through  the  re- 
mainder of  life. 

Aged  Christians,  permit  me  to  offer  you  a  few  advices  how  to 
improve  the  little  time  you  have  to  pass  on  earth.  And,  tirst, 
This  day  devote  yourselves  apart  to  God;  be  patient  under  your 
infirmities,  cultivate  a  devout  spirit,  and  a  heavenly  frame  of  mind; 
be  tender,  kind  and  condescending  to  the  young — impart  to 
them  your  counsel,  encourage  them  to  do  good,  and  endeavour 
to  encourage  them  to  every  plan  and  effort  having  for  their  ob- 
ject the  happiness  of  man  and  the  glory  of  God. 

But  is  there  an  old  man  or  woman  here  with  all  the  sins  of  a 
long  life  unrepented  of,  and  unpardoned?  I  would  entreat  them, 
in  all  the  bowels  of  Christian  love  and  sympathy,  to  consider  at 
entering  a  new  year,  the  unspeakable  fearfulness  of  their  situa- 
tion.    "What  is  your  life?"    As  thy  soul  liveth,  there  is  but  a 


2C"J  TiiK   voiCK  or  tiil:  new  year. 

i-tep  between  thee  and  death,  and  if  a  speedy  flight  to  the  Savi- 
our do  not  prevent,  it  will  be  to  thee  not  merely  tbe  death  of 
thy  body  but  the  death  of  thy  soul — eternal  death.  Still  there 
is  hope — do  not  cut  yourself  ofF  from  it  by  presumptuously  rely- 
ing on  time  to  come.  O  will  you  this  day,  humble  yourself  be- 
fore God,  and  bewail  misspent  time?  will  you  ask  for  mercy,  and 
seek  grace?  will  you  give  the  remnant  of  your  days  to  God?  O 
if  this  day  shall  witness  the  blessed  change,  this  year  will  be  the 
happiest  you  have  ever  seen;  you  will  remember  it  to  the  ages 
of  eternity  as  the  year  in  which  the  gloomy  prospect  of  endless 
wo  was  exchanged  for  the  hopes  and  blessedness  of  the  sons  of 
God. 

2.  I  would  put  the  question  in  my  text  to  those  who  are  in 
the  meridian  of  life.  Let  me  ask  you,  whether  your  character 
as  Christians,  and  your  attainments  and  usefulness  as  men,  as 
members  of  society  in  all  its  forms  and  divisions,  are  such  as 
they  ought  to  be?  Have  you  made  all  that  progress  in  religious 
knowledge,  which,  at  your  time  of  life,  you  ought  to  have  made'? 
If  not,  be  in  haste  to  make  them,  for  the  time  for  improvement 
will  soon  be  past.  Have  you  been  as  useful  as  you  ought  to 
have  been?  and  are  you  so  now  to  your  family,  to  your  friends, 
to  your  neighbors,  to  your  country  and  the  church  of  God?  Re- 
collect that  it  is  from  persons  at  your  stage  of  life,  that  society 
has  a  right  to  expect  the  most  important  and  active  services. 
Might  you  not  have  done  more  than  you  are  doing,  or  have  ever 
done?  are  there  not  others  who  are  doing  more  than  you? — and 
many  who  have  far  less  means?  may  you  not,  if  spared  through 
this  year,  do  more  good  than  in  any  past  year  of  your  life?  If 
you  may,  then  resolve,  by  God's  help,  you  will  do  it.  Above  all, 
have  you  paid  attention  to  the  one  thing  needful? — have  you 
made  sure  of  that  good  part  which  shall  not  be  taken  away 
from  you?  If  you  have  this  last  year  endeavored  to  grow  in 
grace  more  than  in  any  former  year,  in  the  midst  of  the  business 
and  cares  of  life,  keep  in  mind  that  ye  know  not  when  your 
Lord  will  come;  recollect  that  health,  and  vigor,  and  talents, 
and  esteem,  and  usefulness,  and  impf>rtant  undertakings,  and 


THE    VOICE    OK    TIIi:    NEW     VKAR.  2G.'i 

engagements,  alTord  no  security  to  you,  nor  do  Ihcy  arrest  the 
king  of  terrors. 

Are  there  any  here  who  have  reached  the  ages  of  thirty, 
forty,  or  fifty  years,  who,  amidst  all  their  cares,  have  never,  as 
yet,  taken  an  elFectual  care  of  the  souH  A  new  year  may  be 
well  an  alarming  occurrence  to  all  of  this  description.  Think, 
now,  seriously,  whether  you  have  not  heretofore  flattered  your- 
selves, perhaps,  seriously  resolved,  that  before  the  age  which 
you  iiave  actually  reached,  your  spiritual  state  should  be  better 
than  you  now  find  it,  that  your  peace  should  be  made  with  Cod, 
and  you  living  in  a  state  of  preparation  for  a  better  world?  And 
now  what  reason  have  you  to  believe  that  year  after  year  will 
not  steal  away,  till  eternity,  with  all  its  inlinitely  interesting  re- 
alities, shall  press  upon  you,  without  the  possibility  of  your  mak- 
ing any  suitable  preparation  for  it?  Do  men,  ordinarily,  grow 
more  thoughtful  about  their  eternal  state  as  they  advance  in 
age?  or  do  they  not,  usually,  become  more  stupid,  hard  and 
careless?  Conscience  becomes  less  sensible,  the  habits  of  sin  be- 
come more  intolerant,  the  spirit  of  grace  is  grieved,  and  the 
danger  of  losing  the  soul  is  awfully  enhanced.  Your  best,  and 
only  rational  hope  of  escaping  this  fearful  issue,  is  to  begin  the 
great  work  of  preparation  for  eternity  without  a  moment's  de- 
lay. Let  this  new  year  be  to  you  the  beginning  of  a  new  life, 
lest  at  last  you  find  yourselves  among  the  wretched  multitude, 
who  will  exclaim,  "The  harvest  is  past,  the  summer  is  ended, 
and  we  are  not  saved." 

3.  Permit  me,  dear  youth,  to  put  the  question  to  you,  "What 
is  your  life?"  The  young  are,  usually,  the  most  easily  impressed, 
and  the  most  likely  to  receive  lasting  benefit  from  serious  thought 
and  resolutions.  Youth,  too,  is  the  seed  time  of  life — as  they 
sow  then,  they  will  be  likely  to  reap  through  the  remainder  of 
their  days,  perhaps,  through  eternity.  At  the  beginning  of  this 
new  year,  will  you  be  exhorted  to  look  back  through  that  which 
has  just  closed,  and  through  all  the  years  you  have  numbered? 
How  has  your  time  been  passed?  has  it  been  profitably  employ- 
ed? what  errors,  or  vices,  or  follies,  or  imprudences  do  you  ob- 
serve? have  you  formed  no  injurious  habits?  have  you  improved 


201  THE    VOICK    OF    THE    NEW    YEAR. 

your  minds  by  the  acquisition  of  useful  knowledge?  The  effect 
equally  of  retrospection  and  of  anticipation,  ought  to  be  the 
deep  impression  on  the  minds  of  the  young,  of  the  value  of 
time,  and  the  importance  of  forming  good  habits  and  avoiding 
those  whicii  are  bad,  of  the  pernicious  influence  of  indolence, 
and  of  companions  which  are  vicious,  dissolute,  or  idle;  of  the 
unspeakable  benefit  to  be  derived  from  associating  with  the 
wise  and  virtuous,  of  the  necessity  of  regarding  every  thing  that 
will  affect  their  character,  or  that  will  hinder  or  help  them  in 
running  the  career  of  life  with  reputation,  influence,  and  benefit 
to  mankind.  He  who  oftenest  calls  himself  to  account  on  all 
these  points;  he  who  does  it,  not  only  every  year,  but  every  day, 
will  be  the  fairest  candidate  for  honorable  distinctions  and  use- 
fulness. 

But  the  great  and  indispcnsible  possession  for  the  young  as 
well  as  for  the  old  and  middle  aged,  is  pure  and  undcfiled  reli- 
gion. How  old  art  thou,  dear  youth?  Do  you  say,  only  ten 
vears?  Well,  at  this  age  there  have  been  some  unquestionable, 
and  most  amiable  examples  of  Christian  piety.  Are  you  such 
an  example?  You  can  never  exercise  sufiicient  gratitude  to  God 
for  his  goodness  to  you.  Endeavor  in  all  things  to  adorn  the 
•Tospel,  that  you  may  recommend  a  life  of  genuine  religion  to 
vour  relatives  and  young  companions. 

But,  alas!  how  many  youth  from  ten  to  twenty-five  years  of 
age,  and  of  those  who  have  enjoyed  the  greatest  privileges, 
have  never  yet  seriously  laid  to  heart  the  things  that  belong 
to  their  peace.  Devoted  to  vanity,  pleasure,  and  the  pursuits  of 
the  world,  they  are  utterly  careless  of  their  souls;  unapprehen- 
sive of  danger,  they  are  floating  on  a  mighty  stream  to  ruin; 
they  will  listen  to  no  serious  warning;  but  soothe  every  move- 
ment of  conscience  by  thinking  of  a  more  convenient  season. 

But,  O  dear  deluded  youth,  that  season  will,  in  all  probability, 
never  come.  All  experience  is  hostile  to  your  calculations; 
those  who  made  the  most  accurate  observations  on  this  subject, 
have  said,  that  a  majority  of  all  that  arc  ever  pious,  have  be- 
come so  between  the  ages  of  fifteen  and  thirty.  AVhile,  there- 
fore, the  oilers  of  mercy  are  not  withheld  from  those  of  any  age, 


THE    VOICE    OF    THE    NEW    VEAR.  ^'05 

3'ou  perceive  that,  in  fact,  they  are  by  far  the  most  frequently 
embraced  and  reahzed  by  the  young.  To  youth,  a  special  and 
encouraging  promise  is  made — "They  that  seek  me  early  shall 
find  me."  Will  you  not  avail  yourselves  of  this  promise?  Do 
not  put  yourselves  beyond  the  possibility  of  pleading  it;  you  will 
do  so  by  delaying  a  little  longer.  Do  not  think  that  religion  will 
diminish  your  happiness;  it  may  change  your  pleasures,  but  it 
will  also  increase  and  exalt  them.  Risk  not  the  danger  of  dying 
in  your  sins,  of  grieving  the  spirit  of  grace,  and  becoming  hard- 
ened in  impiety.  O  make  this  a  happv  new  year — happy  be- 
yond what  language  can  express,  by  commencing  it  with  the 
consecration  of  all  your  youthful  powers  to  the  God  who  gave 
them,  and  to  whom  it  is  equally  your  duty,  your  honor,  and 
your  happiness,  to  devote  them  without  reserve. 

"We  think  on  the  heart  once  so  light  and  so  gay, 
With  smiles  like  the  beams  of  a  bright  summer's  day; 
Each  year  as  it  came  brought  more  bliss  than  the  last, 
And  the  hopes  of  the  future  were  bright  as  the  past. 
Those  years  of  the  future  are  still  flowing  on — 
But  where  is  that  cheerful  heart? — broken  and  gone; 
The  dear  form  that  once  moved  on  eternity's  wave, 
Lies  hushed  to  repose  in  the  cold  silent  grave." 


34 


SERMON    XXX. 


CAUSE  AND  CURE  OF  THE  ERRONEOUS  OPINIONS 
CONCERNING  CHRIST. 


"When  Jesus  came  into  the  coasts  of  Ccsarea  Philippi,he  asked  his  dis' 
ciples,  saying,  loho  do  men  say  that  I,  the  Son  of  man,  am?  And  th^y 
said,  Some  say  that  thou  art  John  the  Baptist;  some,  Elias;  and 
others,  Jeremias,  or  one  of  the  prophets.  He  saith  unto  them,  But 
who  say  ye  that  I  am?  And  Simon  Peter  answered  and  said,  Thou 
art  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answered  and 
said  unto  him,  Blessed  art  thou,  Simoji  Bar-jona:  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in  heaven.^* — 
Matthew  xvi  chap.,  xiii — xvii  verse. 

Opinion  is  a  persuasion  of  the  mind  without  proof.  It  is 
founded  on  plausible  reasons — or  on  what  appears  reasonable; 
it  determines  the  mind,  without  convincing  it  that  the  contrary 
may  not  be  the  truth.  It  is  the  result  of  confused  or  superficial 
reasoning.  A  traveller  walking  in  darkness,  but  who,  now  and 
then,  sees  a  feeble  flickering  of  light,  aflbrds  a  true  picture  of 
the  man  who  is  guided  by  mere  opinion;  and  yet,  the  world  is 
ruled  by  opinion;  its  deleterious  effects  are  seen  every  where. 
It  destroys  a  taste  for  truth,  it  produces  contradictory  and  con- 
flicting systems;  it  erects  errors  into  important  truths,  and  gives 


ERRO.VEOUS    oriNIONS    CONCERNI.VQ    CHRI3T.  207 

importance  to  trifles.  One  sect  strenuously  maintains,  what  an- 
other rejects  without  reserve. 

This  variety  of  opinion,  when  it  is  neither  productive  of  good 
or  evil  to  men,  is  indifferent;  but  in  matters  of  religion,  it  is  al- 
ways dangerous;  for  here,  no  one  can  err  with  impunity.  Our 
text  is  a  dolorous  illustration  of  its  fatal  consequences.  Arrived 
at  Ccsarea,  a  city  of  Phcenicia,  Jesus  Christ  propounded  this 
question  to  his  disciples — "Who  do  men  say,  that  I,  the  Son  of 
Man,  am?"  He  did  not  ask  this  question  because  he  was  igno- 
rant of  the  false  ideas  the  Jews  formed  of  his  person;  but  he  de- 
signed  to  draw  from  his  disciples  an  explicit  declaration  of  their 
faith,  for  the  instruction  of  all  future  ages.  Their  reply  was, 
"Some  say,  thou  art  John  the  Baptist,  some  Elias,  and  others, 
Jeremiah,  or  one  of  the  prophets."  Our  Lord,  then  said,  But 
who  say  ye  that  1  am?  do  you  adopt  any  of  these  opinions,  or 
do  you  reject  them  all?  Simon  Peter,  then  replied,  promptly, 
"Then  art  the  Christ,  the  Son  of  the  living  God."  "Blessed  art 
thou,  Simon  Bar-jona,"  said  our  Lord  unto  him,  "for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
heaven." 

In  opening,  and  applying  this  subject,  we  will  enquire, 

1.  Into  the  causes  which  have  produced  a  variety  of  opinions 
respecting  the  person  of  Jesus  Christ. 

2.  We  will  show  what  is  the  effectual  remedy  for  this  evil. 

I.  We  will  enquire  into  the  causes  which  have  produced  a 
■variety  of  opinions  respecting  the  person  of  Jesus  Christ.  They 
answered,  "Some  say,  thou  art  John  the  Baptist."  The  cause 
of  this  opinion  was  policy — a  respect  for  man.  It  was  the  opi- 
nion of  the  courtiers  of  Herod.  This  cruel  and  licentious  prince, 
to  appease  the  wrath  of  Herodias,  the  wife  of  his  brother,  and 
his  own  niece,  with  whom  he  had  contracted  an  incestuous  mar- 
riage, beheaded  John  the  Baptist.  At  length,  the  fame  of  Je- 
sus, which  for  two  years  had  been  spreadmg  over  the  nations, 
comes  to  his  ears,  and  he  conceives  the  thought,  that  God  has 
called  back  to  life  the  prophet  whom  he  had  beheaded.  To 
calm  the  remorse  and  horror  of  his  mind,  Herod  seizes  this  idea 


208  CAUSE  A\D  CURE  OF  THE 

with  avidity;  he  expresses  it  to  the  officers  of  his  court,  and  they 
adopt,  or  pretend  to  adopt  the  opinion,  and  spread  it  among  the 
people — "Some  say  he  is  John  the  Baptist." 

But,  is  this  the  way  to  decide  so  important  a  question?  They 
had  the  scriptures  in  their  hands;  why,  then,  did  they  not  re- 
solve this  question  by  Moses  and  the  prophets?  The  person,  doc- 
trines, and  works  of  their  expected  Messiah,  were  all  clearly 
delineated  in  their  scriptures;  why,  then,  did  they  not  compare 
these  with  the  person,  doctrines  and  works  of  Jesus  Christ?  why 
take  the  word  of  a  sanguinary  tyrant,  without  examination,  and 
without  one  reason  to  support  it;  and  then,  pronounce  that  Je- 
sus Christ  was  really  John  the  Baptist?  My  friends,  it  would  be 
blasphemy,  to  say  that  religion  had  its  origin  in  human  policy; 
yet  truth  constrains  us  to  say,  that  human  policy  has  always 
been  actively  engaged  in  employing  its  intrigues  to  make  reli- 
gion serve  its  purpose.  The  haughty  Nebuchadnezzer  made  a 
statue  of  gold,  and  placed  it  on  the  plain  of  Dura,  and  a  herald 
cried,  "O  people,  nations  and  languages,  when  you  hear  the 
sound  of  the  cornet,  flute,  &c.,  fall  ye  down  and  worship  the 
golden  image."  Now,  did  not  his  princes,  governors  and  offi- 
cers, civil  and  military,  well  know  that  this  was  an  outrage  on 
divinity?  Yet,  carried  by  the  torrent,  and  subjugated  by  policy, 
they  bent  their  knees,  and  offered  incense.  Yes,  and  thus,  in  all 
ages,  persons  have  sacrificed  the  light  of  reason  and  conscience, 
to  the  views  of  those  they  were  anxious  to  please — thus  have 
they  adopted  the  ideas  of  those  whose  good  graces  they  wished 
to  possess — thus,  in  a  matter  the  most  decisive,  they  have  suf- 
fered themselves  to  be  led  astray  by  the  caprices  and  prejudices 
of  others,  and  have  lived  and  died  without  the  knowledge  of 
Christ. 

"Others  say,  thou  art  Elias."  The  cause  of  this  opinion  was 
prejudice.  The  Lord  had  said,  by  the  lips  of  Malachi,  "Behold, 
I  will  send  you  Elijah,  the  prophet,  before  the  coming  of  the 
great  and  terrible  day  of  the  Lord."  From  these  words,  the 
Jewish  doctors  formed  the  opinion,  that  Elijah  would  appear  in 
person,  remain  for  some  time  on  the  earth,  and  prepare  the 
"ways  of  Messiah.     This  opinion  was  strengthened  by  the  fact, 


KHRONEOl'S    OH.VIONS    CDN'CERNINO    CHRIST.  2t\0 

that  Elijah  did  not  die,  but  was  taken  up  to  heaven  in  a  cliariot 
of  fire.  It  is  easy  to  perceive  how  deeply  rooted  this  prejudice 
was,  and  how  hard  to  be  extirpated,  by  what  took  place  after 
the  disciples  knew  and  confessed,  that  Jesiis  Christ  was  the  Son 
of  the  livini!;  God.  Peter,  James  and  John,  were  witnesses  of 
his  transfiguration,  and  heard  the  voice  out  of  a  cloud,  which 
said,  "This  is  my  beloved  Son,  in  whom  1  am  well  pleased,  hear 
ye  him."  And  yet,  when  they  descended  from  the  mountain, 
they  asked,  with  apparent  inquietude,  "Why  then,  say  the 
scribes,  Elias  must  first  come?"  Their  Lord  then  informed  them, 
that  the  Elias  spoken  of  was  John  the  Baptist, 

Perhaps,  with  many,  this  opinion  liad  its  source  in  another 
prejudice.  The  Jews  had  derived  from  the  East,  the  belief  of 
the  transmigration  of  souls  from  one  body  to  another.  Hence, 
the  disciples  of  our  Lord,  seeing  a  man  that  was  born  blind, 
enquired,  "Who  did  sin,  this  man  or  his  parents,  that  he  was 
born?"  This  question  implies  the  belief  of  the  pre-existence  of 
his  soul. 

Such  is  the  dominion  of  prejudice.  How  vast  its  extent!  We 
need  not  go  to  the  ages  anterior  to  the  coming  of  Messiah,  to 
find  examples  of  its  baneful  influence.  How  contradictory  and 
various  are  the  opinions  that  have  been  formed,  and  are  still 
entertained  of  Jesus  Christ!  Some  have  revolted  from  the  idea 
of  an  incarnate  God,  and  whilst  they  have  admitted  his  divine 
nature,  have  denied  his  human  nature,  and  affirmed  that  his 
body  was  only  an  appearance,  an  illusory  phantom.  Some  have 
wholly  denied  his  tlivinity,  and  asserted  that  he  was  a  mere 
man,  like  other  mortals;  and  notwithstanding,  we  are  command- 
ed to  honor  the  Son,  even  as  we  honor  the  Father,  they  af- 
firmed that  it  was  criminal  to  worship  him.  Others  have  be- 
lieved that  the  Eternal  Son  did  not  always  exist,  and  that  he 
was  no  more  than  a  super-angelic  being.  Some  have  believed 
that  he  was  God,  manifested  in  one  manner;  and  others,  as  the 
Father,  living  and  suffering  in  the  man  Jesus  Christ.  Some 
have  denied  the  personal  union  of  the  two  natures;  they  say  the 
Divinity  dwelt  in  him,  but  was  absolutely  separated  from  the 
human  nature.     On  the  contrary,  others  have  identified,  and 


270  CAUSE  AND  CURE  OF  THE 

confounded  the  two  natures,  affirming  that  the  flesh  of  Jesus 
Christ  was  deified,  and  became  substantial!}'-  divine.  Time 
would  fail  us,  to  enumerate,  in  addition  to  these,  many  other 
monstrous,  absurd  and  blasphemous  opinions  that  have  been  en- 
tertained, and  are  still  propagated  in  the  world. 

But  it  may  be  asked,  are  all  these  opinions  the  bitter  fruits  of 
prejudice,  or  may  they  not  be  occasioned  by  the  equivocal,  ob- 
scure and  incomprehensible  manner  in  which  the  scriptures 
speak  of  Jesus  Christ?  No,  my  friends,  the  character  of  our  Sa- 
viour is  described  in  the  scriptures,  in  terms  so  precise,  clear 
and  full,  that  no  man  following  the  natural  interpretation  of 
them,  can  come  to  any  other  conclusion,  but  that  Jesus  Christ  is 
really  God,  and  really  man.  And  hence,  the  great  body  of 
Christians,  however  dilFering  in  minor  points,  however  varying 
in  outward  forms  from  the  day  on  which  the  Christian  church 
was  first  inaugurated  to  this  day,  have  been  uniform  and  unva- 
rying in  their  belief  of  the  real  Godhead  of  Jesus  Christ.  Now, 
I  ask,  would  it  not  be  absurd  to  suppose  that  the  great  body  of 
the  followers  of  Christ,  wholly  misunderstood  the  scriptures  on 
this  essential  point,  in  which,  they  are  all  agreed,  and  that  the 
holy  word  is  only  understood  by  those  sects  that  have  fallen  ofT 
from  the  body  like  rotten  limbs,  no  two  of  which  are  agreed? 

Our  time  will  not  admit  of  an  examination  of  all  the  heretical 
opinions  to  which  we  have  referred.  We  will  just  notice  that 
one  which,  apparently,  comes  nearest  the  truth.  It  avows  Christ 
to  be  all  divine,  the  only  begotten  of  the  Father — a  delegated 
God,  yet  denies  his  true  Godhead.  When  we  say  this  comes 
nearest  the  truth,  we  do  not  mean  that  it  oven  approximates  the 
truth;  it  is  at  an  infinite  distance  from  truth.  Notwithstanding 
all  its  fair  speeches,  it  is  closely  afiianced  to  Unitarianism,  Soci- 
nianism,  and  downright  Deism,  for  they  all  have  the  same  spirit. 
But  what  originates  their  prejudice?  Why,  ihcy  cannot  conceive 
the  doctrine  of  a  Trinity;  it  is,  they  say,  self-contradictory.  Yet 
these  same  persons  can  conceive  that  a  creature  has  created 
the  universe,  upholds  it,  is  God  over  all,  the  final  Judge  of  all, 
and  receives  the  praises  of  the  hierarchies  of  heaven.  To  say 
the  least,  these  persons  must  have  a  very  strange  way  of  con- 


ERUONEOCS   OPINIONS    CONCEUMNG    cllRHT.  271 

Ceiving  of  things.  But  what  is  there  inconceivable  in  the  behel 
of  a  Trinity'?  Is  it  self-contradiclory  to  beheve,  that  in  one  un- 
derived,  unhmiled  and  perfect  existence,  there  are  three  per- 
sons, declared  in  the  scriptures  to  be  the  Father,  Son,  and  Holy 
Ghost?  Can  I  not  as  distinctly  comprehend  this  proposition,  that 
the  Father  is  God,  that  the  Son  is  God,  that  the  Holy  Ghost  i.s 
God,  and  that  these  threji;  are  one  God,  as  I  can  the  proposition 
that  there  is  one  God?  Reason  just  as  easily  comprehends  that 
he  is  three  in  one  as  that  he  is  one. 

But,  shall  I  be  asked  for  the  meaning  of  the  word  persons, 
when  applied  to  the  Godhead?  shall  I  be  asked,  do  you  your- 
self, clearly  and  fully  understand  its  meaning?  J  answer,  1  da 
not.  And  what  have  I  conceded  by  this  admission?  Shall  it  be 
asked,  why  do  you  adopt  an  unintelligible  expression,  and  make 
it  an  essential  part  of  your  creed?  To  this,  I  reply,  a  thing  may- 
be mysterious,  and  if  you  please,  unintelligible,  and  yet  true; 
and  in  the  case  before  us,  the  unintelligibleness  is  in  the  nature 
of  the  thing  affirmed,  not  in  the  fact  declared;  for  I  as  distinctly 
understand  the  meaning  of  personality  as  affirmed  of  the  God- 
head, as  I  understand  the  divine  essence,  the  divine  character, 
or  any  mode  of  the  Divine  subsistence.  They  are  all  to  me  in- 
explicable. I  use  the  word  person,  because  the  bible  teaches 
me  to  use  it.  The  doctrine  in  question,  can  neither  be  under- 
stood nor  explained  without  it.  In  all  languages,  there  are  three 
personal  pronouns;  no  language  can  be  intelligible  without  them. 
When  I  speak  of  myself,  I  use  the  first  person;  when  to  a  per- 
son, I  use  the  second  person;  and  when  of  a  person,  I  use  the 
third  person.  Now  we  appeal  to  the  bible;  does  not  the  Father 
speak  of  himself?  does  he  not  speak  to  the  Son,  and  of  the  Son? 
docs  not  the  Son'spcak  of  himself,  to  the  Father,  and  of  the  Fa- 
ther? does  not  the  Holy  Ghost  speak  of  himself,  to  the  Father, 
and  of  the  Son?  And  who  will  say  that  this  does  not  constitute 
personality?  And  in  every  part  of  the  bible,  the  same  nature, 
perfections,  works  and  worship  are  ascribed  to  each  of  these 
persons,  without  any  intimation  that  these  ascriptions  are  to  be 
understood  in  a  particular  sense  when  applied  to  one,  and  in  a 


273  CAUSE    AND    CUUE   OF    THLI 

ditlerent  sense  when  applied  to  the  other.  Does  not  this  teacij 
Trinity  in  unity? 

If  still,  we  must  reject  the  word  person,  because  it  does  not 
fully  and  adequately  convey  the  idea  intended,  you  must  also 
reject  the  divine  essence  and  attributes  for  what  language  can  fully 
express  them?  What  is  the  divine  essence?  what  do  you  know 
of  the  essence  of  any  thing?  And  as  to  the  divine  attributes,  you 
say,  for  instance,  God  is  immense,  xA-ud  how  do  you  form  ideas 
of  immensity?  You  think  of  something  that  has  length  and 
breadth,  and  you  conceive  of  that  as  infinitely  extended  every 
wa}'",  and  call  that  immensit}";  but  has  immensity  divisibility 
and  extension?  No,  it  is  impossible.  Then,  the  word  immensity 
does  not  adequately  express  your  idea;  yet,  without  it,  you  can 
have  no  idea  of  the  subject.  Again,  God  is  said  to  be  eternal. 
And  how  do  you  conceive  of  eternity?  You  think  of  a  portion  of 
time,  and  conceive  of  it  as  infinitely  extended,  and  you  call  this 
eternity.  But  what  is  time?  Nothing  but  a  succession  of  ideas. 
But  can  there  be  any  succession  in  eternity?  Impossible.  Well, 
then,  the  expression  person  stands  on  the  very  same  ground  with 
every  other  we  use,  in  reference  to  the  Divine  nature  and  per- 
fection. No  human  language  can  adequately  express  that  which 
is  infinite  and  incomprehensible.  But  shall  we  give  up  the  bible 
doctrines  because  opposed  to  the  prejudices  and  pre-conceived 
opinions  of  men,  who  have  neither  reason  nor  common  sense  to 
support  their  objections? 

Another  cause  of  a  variety  of  opinions — "Some  say  thou  art 
Jeremias,  or  one  of  the  prophets."  And  what  gave  rise  to  this 
opinion?  Indifference — want  of  examination.  Jesus  Christ  was 
the  Messiah,  or  he  was  not;  he  united  in  his  person  all  the 
characters  of  the  angel  of  the  covenant,  or  he  did  not.  Hence 
arose  a  question  of  deep  interest.  And  how  ought  it  to  be  an- 
swered? By  a  careful  examination  of  Moses  and  the  prophets; 
but  this  would  require  attention,  study,  and  close  examination. 

[t  was  a  shorter  and  easier  way  to  adopt  the  opinion  of  some 
other  person  on  the  subject.  And  this  is  the  very  foundation  of 
the  faith  ol'  many  at  the  present  day.     They  are  really  so  indif- 


ERRONKOL'S    OfJNIONS    CONCERNINC    CHRIST.  2/o 

fercnt  upon  the  subject  of  religion,  as  to  care  not  whether  the 
Redeemer  was  John  the  Baptist,  Ehas,  Jeremias,  Amos,  or  Zac- 
harias;  and  all  the  ideas  they  have  upon  the  subject,  they  have 
caught  from  the  lips  of  others,  without  having  ever  carefully 
thought  or  enquired  for  themselves. 

Lastly,  another  cause  of  different  opinions  respecting  Jesus 
Christ,  is  opposition  to  vital  and  practical  piety.  Respect  and 
reverence  for  ti)eir  Divine  Lord,  no  doubt,  prevented  the  disci- 
ples from  adding — The  Pharisees,  scribes  and  priests  say,  you  are 
a  deceiver,  a  wicked  sinner,  and  in  league  with  the  devil.  And 
why  these  horrid  and  atrocious  imputations?  Undoubtedly,  be- 
cause his  holy,  heavenly  doctrines  unmasked  their  hypocrisy, 
exposed  their  sins,  and  destroyed  their  delusive  hopes  of  heaven. 
Now,  brethren,  Jesus  Christ  might  multiply  miracles,  heaven 
and  earth  might  unite  in  attesting  the  divinity  of  his  person  and 
doctrines;  but  so  long  as  these  men  were  attached  to  their  su- 
perstitions and  sins,  so  long  they  would  remain  inflexibly  opposed 
to  him. 

This  same  spirit,  in  a  greater  or  less  degree,  is  still  among  all 
who  deny  the  real  Godhead  of  Jesus  Christ.  There  is  an  infi- 
nite difference  between  believing  him  to  be  the  true  Cod,  and 
believing  him  to  be  a  creature,  however  exalted.  And  this  es- 
sential difference,  on  a  point  of  the  first  importance,  gives  a  dif- 
ferent complexion  to  all  the  views  of  every  other  doctrine  of 
the  gospel. 

And  hence,  all  who  deny  the  n^al  Godhead  of  Christ,  virtu- 
ally deny  all  those  other  doctrines  that  give  the  scriptures  their 
distinctive  character  of  holiness — as  human  depravity,  regene- 
ration by  the  Holy,  Spirit,  justification  through  the  righteousness 
of  Jesus  Christ,  and  the  atonement  for  sin.  The  pious  and  elo- 
<]uent  Wilberforce  has  said,  that  Unitarianism  is  resorted  to  by 
those  who  seek  a  refuge  from  the  strictness  of  the  practical  pre- 
cepts contained  in  the  bible.  And  even  Priestly,  who  began  in 
Arianism,  and  ended  in  the  lowest  grade  of  Socinianism,  says  of 
those  who  deny  our  Lord's  divinity,  that  they  arc  without  much 
practical  religion.  In  some  parts  of  England,  how  have  those 
sentiments  blighted  and  blasted  the  church!    In  many  parts  of 


274  CAUSE    AND    CURE    OF    THE: 

Germany,  where  Luther  and  the  other  illustrious  reformers,  hy 
preaching  the  pure  gospel,  shook  tlie  papal  throne,  scattered  the 
moral  darkness  of  long  ages,  and  were  the  instruments  of  salva- 
tion to  thousands  of  souls,  men  now  are  hardly  taught  a  decent 
morality.  And  in  what  did  that  horrible  retrogradation  com- 
mence? In  first  denying  Christ's  equality  with  the  Father.  In 
w^hat  has  it  ended?  In  a  barren,  frigid  neology,  more  gloomy  and 
desolating  than  even  popery  itself.  But  we  must  occupy  a  few  mo- 
ments, in  pointing  out  a  remedy  for  that  fatal  evil.  Yes,  Arian- 
ism,  in  any  of  its  forms,  is  like  the  upas  of  the  desert — all  is 
barrenness  and  death  within  the  range  of  its  pestiferous  influ- 
ence. 

2.  Division. 

The  full  and  strong  profession  that  Peter  made  of  the  true 
faith  for  himself,  and  in  the  name  of  his  fellow  apostles.  The 
approbation  with  which  our  Lord  condescended  to  honor  that 
faith,  points  us  to  the  true  remedy.  No  sooner  had  our  Lord 
said,  "Who  say  ye  that  I  am,"  than  Peter  replied,  "Thou  art 
the  Christ,  the  Son  of  the  living  God."  The  very  same  as  if  he 
had  said.  We  believe  and  we  confess,  that  thou  art  the  Mes- 
siah; that  as  to  thy  divine  nature,  thou  art  eternal,  immense, 
almighty — that  thou  possessest  all  the  essential  attributes  and 
perfections  of  the  Godhead.  This  faith  alone  will  preserve  you 
from  the  uncertainty  and  fluctuation  of  human  opinions;  steer- 
ing by  this  compass,  you  will  pass  safely  through  the  stormy 
waves  of  human  prejudice.  Let  your  preservative  be  a  w^ell 
grounded  belief,  that  in  the  quality  of  man,  Jesus  expiated  our 
sins  by  his  blood  on  the  cross;  but  that  it  was  his  divine  nature 
that  gave  infinite  value  to  his  sacrifice.  As  to  his  person,  he 
had  two  natures;  he  was  really  man  and  really  God.  It  may 
aid  some  inquiring  soul,  to  prove  this  fact.  We  will,  therefore, 
do  it.  Our  text  gives  unequivocal  proof,  that  the  expression, 
Son  of  Man,  is  emphatically,  strongly  affirmative  of  one  who  is 
really  man,  because,  inheriting  or  possessing  man's  nature.  And 
the  expression.  Son  of  God,  if  it  means  any  thing,  means  one 
possessing  God's  nature,  and,  therefore,  being  in  the  very  same 
sense  '^  jd,  in  which  one  having  man's  nature,  is  really  man.    la 


ERRONEOUS    OIIMOXS    CDXCERXINO    CHRIST.  275 

the  original,  every  word  is  emphatical— "See  us  O  Christian." 
But  it  may  be  objected,  this  language  cannot  determine  the  point 
in  question,  for  Adam  is  said  to  be  the  son  of  God,  angels  are 
called  sons  of  God,  and  believers  are  called  sons  of  God.  All 
this  we  admit.  Adam  and  angels  are  called  sons  of  God  by 
creation,  and  believers  by  regeneiation.  Rut  is  not  Christ  call- 
ed the  Son  of  God  in  a  peculiar  sense — "For  unto  which  of  the 
angels  said  he.  at  any  time,  thou  art  my  Son,  this  day  have  I 
begotten  thee?"  Now  what  that  peculiar  sense  is,  let  us  learn 
from  God's  own  word. 

We  are  informed,  that  the  Jews,  at  a  certain  time,  came 
around  Jesus,  and  said,  "How  long  dost  thou  make  us  to  doubt? 
If  thou  be  the  Christ,  tell  us  plainly."  To  this,  he  answered,  "I 
and  my  Father  are  one."  Now  this  was  spoken  in  their  own 
language.  How  did  they  understand  it?  Let  us  learn  from  their 
own  reply.  They  charged  him  with  blasphemy,  in  making 
himself  God.  Well,  did  Jesus,  who  labored  so  much  to  correct 
their  errors,  and  remove  their  mistakes,  tell  them  tl.at  thev  had 
mistook,  that  he  did  not  mean  to  say  he  was  God?  No,  but  he  labor- 
ed to  remove  their  prejudice,  by  continuing  to  prove  that  he 
was  God,  and  concluded  his  evidence  by  this  appeal — "Say  ye 
of  him,  whom  the  Father  hath  sanctified,  thou  bla^j  hemest,  be- 
cause I  said  I  am  the  Son  of  God?"  Now,  we  learn  from  Christ's 
own  lips,  that  for  him  to  say,  that  he  and  the  Father  are  one, 
and  to  say  that  he  was  the  Son  of  God,  was  to  say  just  the  same 
thing;  and  either,  was  to  say  that  he  was  God.  (See  Matthew, 
chap.  2G,  verse  G4.)  But  did  not  the  Jews,  as  frequently  charge 
Christ  with  blasphemy,  for  calling  himself  the  Son  of  Man,  as 
for  calling  himself, the  Son  of  God?  But  what  w^as  there  of  blas- 
phemy in  calling  himself  the  Son  of  Man?  A  consideration  of 
this  point  opens  another  ground  of  very  strong  evidence.  It  was 
not  for  calling  himself  a  son  of  man;  but,  emphatically,  the  Son 
of  Man. 

Perhaps,  you  all  know^  that  the  Jews  opposed  Christ  on  the 
broad  ground  of  his  declaring  himself  their  Messiah.  Now,  their 
prophets  termed  the  Messiah  the  Son  of  God,  when  speaking  of 
his  divine  nature;  and  Son  of  Man,  as  to  his  human  nature;  and 


27G  CAUSE  AND  CURE  OF  THE 

when  Jesus  applied  these  names  to  himself,  it  was  affirming 
himself  to  be  the  Messiah. 

And  now  for  full  proof.  What  ideas  did  the  Jews  entertain 
of  the  person  of  Messiah?  Why,  they  believed  in  his  divinity — 
not  a  divinity  in  the  sense  of  an  Arian,  but  in  the  true  sense. 
And  how  could  they  believe  otherwise?  In  the  first  chapter  of 
Genesis,  and  on  to  the  last  of  their  prophets,  were  they  not 
taught  a  plurality  of  persons  in  the  Godhead?  But  did  they  not 
read,  that  Messiah  was  Jehovah,  possessed  of  the  nature  and 
perfections  of  God?  How,  then,  could  they  doubt  his  real  divi- 
nity? That  they  did  not  doubt  it,  we  have  full  evidence  from  all 
those  places  in  which  they  charge  Jesus  with  blasphemy  for  de- 
claring himself  to  be  Messiah.  But  the  Arian  says  he  is  God — 
not  the  Eternal,  but  a  delegated  God.  Let  us  take  a  moment  to 
look  at  this  opinion.  Is  not  every  name  of  God  but  that  of  Fa- 
ther and  Holy  Ghost,  given  to  the  Son?  Well,  take  the  name 
Father  and  put  it  for  Son,  and  when  you  apply  to  the  Father 
what  is  declared  of  the  Son — self-existence,  eternity,  immuta- 
bility, &c.,  would  you  then  believe  the  Father  to  be  a  delegated 
God?  Surely,  the  change  of  names  would  not  change  the  nature 
of  things?  Where,  then,  has  the  idea  of  a  delegated  God  come 
from?  That  man  does  not  live,  who  can  lay  his  finger  on  a  soli- 
tary text,  that  even  intimates  the  idea.  It  can  have  no  other 
origin,  but  in  the  pride,  perversity,  and  prejudice  of  the  unre- 
newed mind.  It  is  eternal  life  to  know  the  Son  of  God.  Rest 
not,  then,  until  you  have  obtained  an  enlightened,  unshaken 
faith  in  his  holy  name. 

But  do  not  derive  your  faith  from  flesh  and  blood.  By  flesh 
and  blood  we  are  to  understand  human  nature  in  its  present  de- 
praved state.  True  faith  is  the  gift  of  God;  it  is  not  acquired 
by  force  of  genius,  clearness  of  intellect,  extensive  learning,  nor 
in  the  school  of  any  mortal.  It  is  the  bcstowment  of  our  heav- 
enly Father,  wrought  in  the  soul  by  his  heavenly^  Spirit.  Seek, 
then,  this  divine  remedy  by  fervent  prayer,  by  reading  carefully 
and  prayerfully  God's  holy  word,  and  a  diligent  use  of  all  the 
means  of  grace. 

And  be  encouraged  by  the  blessedness  that  accompanies  the 


ERRONEOUS    OPINIOXS    CONCRRMN'O    CHRIST.  277 

saving  knowledge  of  Christ— Blessed  are  they,  indeed,  who  have 
the  day  star  arisen  in  their  hearts,  whose  doubts  are  removed, 
who  are  not  agitated  by  the  vain,  perplexing  opinions  of  men. 
Their  faith  is  fixed;  it  spreads  a  vivifying  ligiit  around  their 
souls;  it  purifies,  transforms,  and  sanctifies  their  hearts;  it  infuses 
into  the  conscience  a  sweet  tranquillity,  an  unshaken  confi- 
dence. Can  any  one  be  a  Christian,  and  doubt  of  these  consol- 
ing truths?  can  any  one  be  a  Christian  without  experiencing 
them?  Is  it  not  sweet  to  live  in  the  unshaken  assurance  of  being 
a  child  of  God,  of  having  the  remission  of  sins  in  the  blood  of 
the  Lamb,  of  having  an  asylum,  amidst  the  storms  of  life,  under 
the  wings  of  him  who  is  mighty  to  save? — "Blessed  art  thou,  Si- 
mon Bar-jona:  for  flesh  and  blood  hath  not  revealed  it  unto  thee, 
but  my  Father  which  is  in  heaven.'' 

IMPROVEMENT. 

Let  us  learn  from  this  subject,  not  to  be  surprized  that  so 
many  various  and  contradictory  opinions  have  been  formed  re- 
specting the  person  of  Jesus  Christ.  Only  consider  the  causes 
that  have  produced  them,  and  then  the  nature  of  the  only  re- 
medy that  can  free  men  from  them.  So  long  as  men  are  influ- 
enced by  temporal  interest,  pride,  vanity,  inveterate  prejudices, 
inattention,  indolence,  disorderly  passions,  and  corrupted  hearts, 
just  so  long  will  these  contradictory  opinions  exist.  The  gospel 
declares  war  against  the  works  of  the  flesh;  it  openly  attacks 
the  system  of  flesh  and  blood.  Depraved  hearts  vsill  not  submit 
to  its  restraints. 

Wicked  men  love  darkness  and  hate  the  light.  How,  then,  can 
they  know  the  truth?  The  secret  of  tlic  Lord  is  with  them  that 
fear  him. 

The  revealed  fact  is,  that  (yhrist,  in  his  divine  nature,  is  the 
Son  of  God.  This  implies,  that  the  relation  of  Father  and  Son 
exists  in  the  God;  but  what  the  nature  of  this  relation  is,  the 
scriptures  have  not  revealed.  To  attempt  to  explain  by  the 
analogy  of  the  relation  between  Father  and  Son  among  men,  is 
equally  impious  and  profane.     It  is  no  where  said,  that  Christ, 


278  CAUSE   AND   CURE   OF   THE  ERRONEOUS,  (tc. 

as  to  his  divine  nature,  was  made  or  created,  but  that  he  was 
begotten.  He  is,  therefore,  God's  Son  by  generation.  And 
being  called  God's  Eternal  Son,  proves,  as  fully  as  any  thing 
can  be  proved,  that  the  relation  of  Father  and  Son  is  an  essen- 
tial, and  eternal  relation  of  the  Godhead.  And,  therefore,  Jesus 
Christ  is  co-equal  and  co-eternal  with  the  Father. 

Rest  not  in  mere  opinions — you  have  different  opinions  de- 
livered here. 


SERMON  XXXI. 


LECTURE  OX  THE  PURITY  OF  THE  SCRIPTURES*, 


The  design  of  this  lecture  is  to  prove,  that  the  sacred  scrip' 
tures  have  been  handed  down  to  us,  unadulterated  and  uncor- 
rupted;  that  it  has  been  both  impossible  and  impracticah/e  to 
have  changed  or  altered  them.  Nor  can  the  least  vestige  of 
such  a  corruption  be  found  in  history. 

The  first  five  books  of  the  bible,  called  the  law,  were  written 
by  Moses.  These  books  Moses  wrote  from  God;  and  they  con- 
tained the  national  law  and  code  of  religion.  They  contain  a 
record  of  miracles — wrought  in  Egypt,  at  the  Red  Sea,  and  in 
the  wilderness — the  passage  of  the  Red  Sea,  the  manna  in 
the  desert,  the  institution  of  the  passover,  circumcision,  daily 
sacrifices,  daily,  weekly,  monthly,  and  yearly  festivals.  Now 
all  these  were  designed  to  commemorate  and  celebrate  the  de- 
liverances God  had  wrought  for  them,  and  the  covenant  relation 
they,  as  his  people,  held  to  God.  Now  these  books  were  writ- 
ten, and  frequently  read  in  the  hearing  of  the  people,  who  had 
hecn  personal  witnesses  of  the  facts  they  record.  Now  could 
Moses  have  persuaded  this  whole  nation,  that  these  things  had 
actually  taken  place  before  their  eyes,  if  really  ihcy  had  never 
happened!  could  he  have  made  them  believe  they  were  once  in 


280      LECTURE  OX  THE  ruRlTV  OV   tME  SCRll»TUR£:s. 

bondage  in  Egypt,  if  it  had  not  been  so?  could  he  have  made 
them  believe  the  plagues  of  blood,  of  hail  and  fire,  &c.,  if  no 
such  thing  had  taken  place?  could  he  have  made  them  believe 
that  they  had  passed  through  the  Red  Sea  on  dry  ground,  if 
this  had  not  taken  place?  could  he  persuade  them  that  they  had 
lived  on  manna  forty  years,  if  it  had  not  been  so?  could  he  make 
them  believe  that  they  were  circumcised,  if  it  were  not  the 
case?  could  any  man  or  body  of  men  have  fabricated  these  laws 
and  institutions,  and  persuaded  all  the  people  to  adopt  them  as 
the  national  declaration  of  their  faith?  [t  would  have  been  im- 
possible. 

And  it  is  equally  impossible,  that  these  writings  could  have 
been  either  expunged  or  falsified  in  any  important  particulars 
in  after  ages.  What  would  you  suppose  would  be  the  result,  if 
any  man  attempted  to  prove  to  you  that  the  declaration  of  our 
national  independence  is  a  mere  forgery,  that  the  constitution  of 
the  United  States,  our  courts  of  law  and  free  institutions,  are 
contrivances  of  impostors,  and  this  whole  nation  was  induced  to 
receive  its  government  and  laws  from  impostors  who  deceived 
them,  or  that  the  declaration  of  independence  and  the  constitu* 
tion  are  not  now,  in  form  and  substance,  what  they  were  when 
first  given  out;  but  have  been  altered  and  corrupted  by  forge- 
ries? Would  you  not  treat  with  the  utmost  contempt,  the  asser- 
tions of  the  man  who  would  utter  absurdities  so  palpable  and 
ludicrous,  in  the  face  of  reason  and  common  sense?  But  the  five 
books  of  Moses  were  the  deed  or  charter  by  which  the  land  of 
Canaan  was  divided  among  the  tribes  and  families  of  the  Israel- 
ites; is  it,  therefore,  probable,  that  the  people  would  sufier  the 
very  instrument,  by  which  they  held  their  possessions,  to  be  al- 
tered or  falsified?  Their  separate  interests,  as  tribes  and  fami- 
lies, rendered  it  more  difiicult  to  alter  their  law,  even  in  the 
slightest  particular,  than  that  of  any  other  nation.  These  books 
regulated  their  religious  faith,  all  their  modes  of  worship,  their 
laws  of  government  and  jurisprudence.  Jn  a  word,  the  books 
of  Moses  were  to  the  Jews  what  our  eonstitution,  common  law, 
courts  of  equity  and  justice  are  to  this  country.  And  such  pro- 
visions were  made  as  for  ever  to  prevent  the  least  alteration, 


LECTURE    0\    THE    I'URITV    OF    THE    SCRlFTURES.  i28l 

and  to  render  it  as  impossible  to  change,  to  add  to,  or  take  froin 
the  law  of  Moses,  as  it  would  be  now  to  alter  or  add  to  our 
public  law  by  fraud  or  forgery,  without  instant  detection — for 
our  common  and  statute  laws  are  not  more  publicly  and  gene- 
rally known  among  us,  than  were  the  laws  of  jMoses  amongst 
the  Jews.     The  copy  of  those  books,  which  Moses  wrote  with 
his  own  hand,  was  deposited  in  the  ark,  in  charge  of  the  Levites. 
Every  seventh  year,  you  know,  was  a  year  in  which  no  labor 
was  performed;  it  was  wholly  employed  in  religious  exercise. 
On  this  year,  the  people  assembled — men,  women,  and  children; 
and  the  Levites  brought  forth  this  original  copy,  read  and  ex- 
pounded it  in  their  hearing.     This  copy  w^as  kept  as  a  constant 
memorial  against  those  who  transgressed  it.     Again,  when  any 
king  ascended   the  tlirone,  this  book  was  given   to  him,  and  he 
must  write  out  a  full  and  correct  copy  of  it  with  his  own  hand; 
and  his  coronation  oath  bound  him  to  read  a  portion  of  it  every 
day  of  his  life.     Again,  the  priests  and  Levites  must  have  copies, 
for  they  were  to  expound  all  its  statutes  to  the  people.     Again, 
every  magistrate  and  judge  must  have  a  copy  of  it,  for  all  their 
decisions  between  man  and  man  must  be  founded  on  these  laws, 
being  the  laws  of  the  land.     But,  again,  every  head  of  a  Aimily 
must  have  a  copy — parents  being  charged,  not  only  to  make  it 
familiar  to  themselves,  but  also,  to  teach  it  diligently  to  their 
children.  Besides,  a  most  severe  prohibition  was  annexed  against 
either  adding  or  diminishing  the  least  thing.     The  Jews,  there- 
fore, as  a   people,  were  well   acquainted  with   their  scriptures; 
they  regarded  them  as  divine  books,  given  by  inspiration.    Who, 
then,  can  conceive  that  they,  as  a  whole  nation,  would,  in  any 
circumstances,  consent  to  have  them  changed?  On  the  contrary, 
history  informs  us,  tliat  such  was  the  reverence  of  the  Jews  for 
their  sacred  writings,  that  they  would  sulTcr  the  greatest  tor- 
ments, even  death  itself,  rather  than  cliange  a  single  ])oint  or 
iota  of  the  scriptures.     An  additional  argument  may  be  derived 
from  early  translations  inade  of  the  Old  Testament,  about  three 
hundred  years  before  Christ.     At  the  request  of  the  king  of 
.l"]gypf,  seventy-two  learned  Jews  were  appointed  to  translate 
the  Hebrew  scriptures  into  Greek.     This  work  was  executed  at 


282  LECTURE    ON'    THE    PURITY    OF    THE    SCRIPTURES. 

Alexandria,  and  is  called  the  Septuagint.  Another  translation 
was  made  into  the  Samaritan  language.  From  this  translation, 
versions  were  made  in  the  Arabic  and  Armenian  dialects;  and 
from  the  Septuagint  several  versions  were  made.  Nearly  eleven 
hundred  and  fifty  manuscripts,  which  are  known  to  be  extant,  is 
a  clear  proof  of  the  uncorrupted  preservation  of  the  scriptures. 
These  are  in  different  languages — some  are  entire;  others  con- 
tain but  parts  of  the  scriptures.  Although  various  readings  are 
found  in  these  ancient  copies,  yet  the  differences  are  of  such  lit- 
tle real  moment,  as  not  to  affect  the  sacred  text  in  a  single  im- 
portant passage. 

Does  the  same  argument  hold  good  with  regard  to  the  books 
of  the  New  Testament?  Our  Lord  and  his  apostles  asked  no  man 
to  believe  without  clear  evidence.  Christ  demonstrated  his  di- 
vine mission  from  God  by  miracles — having  thus  furnished 
overpowering  evidence  to  the  outward  senses,  to  reason  and  to 
judgment.  His  authority  as  a  divine  teacher  being  settled,  he 
delivered  his  doctrines,  laws  and  ordinances.  His  apostles  de- 
livered their  writings  of  inspiration  publicly  to  the  churches. 
That  Christians  would  highly  esteem  and  reverence  these  writ- 
ings, as  giving  an  inspired  history  of  the  life  and  doctrines  of 
Jesus  Christ, — that  they  would  be  desirous  of  possessing  such  an 
invaluable  treasure  is,  surely,  very  natural.  The  autographs  or 
original  of  the  gospels  and  epistles  were,  therefore,  preserved 
with  the  greatest  care  in  the  churches;  and  copies  were  multi- 
plied and  disseminated  as  rapidly  as  the  boundaries  of  the  church 
increased;  and  translations  were  made  into  as  many  languages 
as  were  spoken  by  its  professors — and  many  of  these  transla- 
tions remain  to  this  day.  Now  these  books  could  not  be  changed 
unless  all  Christians  were  agreed  in  doing  it.  But  how  could 
such  a  union  of  sentiment  and  general  combination  be  formed 
among  multitudes  of  persons  of  diiferent  nations,  customs  and 
languages?  And  if  such  an  event  ever  occurred,  why  is  all  his- 
tory silent  on  the  subject?  If  teachers  and  people  had  been  dis- 
posed to  have  committed  such  a  fraud,  most  unquestionably, 
their  adversaries  would  not  have  failed  to  reproach  them  with  it. 
Would  the  heathen  philosophers,  whose  whole  aim  was  to  deny 


LECTURE    ON    THE    Pl^RITY    OF    THE    SCRIPTCRES.  283 

Christianity,  have  concealed  such  a  faci?  Many  learned  heathen, 
whilst  the  apostles  were  yet  alive,  and  for  ages  afterward,  at- 
tacked the  Christians,  yet  none  of  them  have  even  called  in 
question  the  facts  respecting  Christ's  life,  miracles,  preaching 
and  doctrines.  The  Jewibh  Rabbins,  also,  most  bitterly  assailed 
Christianity;  but  the  Jews  all  admit  the  facts,  events  and  mira- 
cles of  Christ's  life — but  ascribe  his  miracles  to  demons.  Neither 
Jew  nor  pagan  denied  the  genuineness  of  the  scriptures  as  to 
real  facts. 

The  gospel  church  was  very  soon  rent  witli  fierce  conten- 
tions on  doctrinal  points;  yet  all  these  conflicting  sects  regarded 
the  sacred  records  as  the  supreme  standard  of  truth,  and  they 
were  appealed  to  by  every  one  of  them  as  being  conclusive  in 
all  matters  of  controversy.  Consequently,  it  was  morally  im- 
possibk,  and  in  its  nature  impracticable,  that  any  man  or  body 
of  men  should  corrupt  or  falsily  them  in  any  fundamental  arti- 
cle, add  a  single  expression  in  favor  of  their  peculiar  tenets,  or 
erase  a  single  sentence,  without  being  detected  by  thousands.  If 
any  party  was  inclined,  either  to  omit  what  opposed  their  pecu- 
liar tenets,  or  to  insert  what  might  afford  them  additional  sup- 
port, there  was  always  some  other  party  both  ready  and  willing 
to  detect  the  fraud. 

The  argument  of  all  the  ancient  manuscripts  proves  the  un- 
corruptcd  preservation  of  the  New  Testament.  These  manu- 
scripts, it  is  true,  are  not  all  entire;  some  contain  one  part,  and 
others,  other  parts.  They  were  all  written  in  very  different, 
and  distant  parts  of  the  world.  Several  of  them  are  not  less 
than  twelve  hundred  years  old,  and  give  us  together,  all  the 
books  of  the  New  Testament,  in  all  essential  points,  perfectly  ac- 
cordant with  each  other.  Some  copies,  made  by  Arians,  in  the 
fourth  century,  have  left  out  of  John's  first  Epistle,  the  passage 
— "There  are  three  that  bear  record  in  heaven — the  Father,  the 
Word,  and  the  Holy  Ghost — and  these  three  are  one."  Yet 
whilst  this  passage  is  found  in  all  the  ancient  manuscripts,  its 
omission  would  not  affect  any  essential  doctrine  of  the  gospel — 
the  doctrine  of  the  Trinity  being  written,  as  with  a  sunbeam,  in 
so  many  other  parts  of  the  sacred  scriptures. 


284  LECTURE   0\    THE    PURITV    OF    THE    SCRIPTURES. 

The  many  heresies  that  sprung  up  from  time  to  time,  rendered 
any  alteration  in  the  scriptures  impracticable.  If  any  material 
alteration  had  been  attempted  by  the  orthodox,  it  would  have 
been  detected  by  the  heretics.  And,  on  the  other  hand,  if  a 
heretic  had  inserted,  altered,  or  falsified  any  thing,  it  would  have 
been  exposed  by  the  orthodox.  About  nine  hundred  years  ago, 
a  division  took  place  between  the  eastern  and  western  churches, 
which  continues  to  this  day — yet  both  hold  the  same  scriptures. 
Had  they  been  altered  or  falsified  by  one  side,  would  not  the 
other  have  exposed  itt  The  nncorrupted  preservation  of  the 
Holy  Scriptures  is,  therefore,  evident.  Many  more  proofs  might 
be  accumulated;  but  what  has  been  already  said,  will,  surely, 
satisfy  the  mind  of  every  candid  hearer,  that  the  pure  oracles  of 
the  livintr  Cod  have  been  faithfully  transmitted. 


SERMON  XXX  II. 


TI2E  PKOD3GAI.. 


"And  he  said,  A  certain  man  had  two  sons:  And  the  younger  of  them 
said  to  his  father,  Father,  give  me  the  portion  of  goods  that  fulleth  to 
me.  And  he  divided  unto  them  his  living.  And  not  many  days  after, 
the  younger  son  gathered  all  together,  and  took  his  journey  into  a  fur 
country,  cf-c." — Luke  xv  chap.,  xi— xxiv  verse. 

All  the  traits  of  this  moving  parable  are  managed  with  in- 
comparable art  and  wisdom.  Although,  to  appearance,  it  be 
merely  an  allegory,  yet  this  detracts  nothing  from  its  sublimity, 
its  spirit  and  object.  We  will  not  discuss  the  different  opinions 
of  commentators  respecting  the  signification  of  these  sons.  It  is 
sufficient  to  say,  in  two  words,  that  the  father,  so  good,  indul- 
gent and  compassionate,  is  our  heavenly  Fatlier,  whose  mercies 
arc  unto  all  generations;  that  the  son,  ungrateful  and  dissipated, 
is  every  sinner  who  forsakes  God.  The  disorders  of  the  prodigal 
are  true  emblems  of  those  of  the  sinner.  The  return  of  the 
prodigal  affords  a  model  of  real  repentance,  and  his  reception  by 
his  father  a  melting  proof  of  the  divine  compassion. 

It  is,  ordinarily,  by  degrees,  that  persons  approach  great 
crimes.     In  departing  from  God,  they  pass  over  a  long  path  of 


286  THE    PRODrCAL. 

enormities,  in  which,  it  is  easy  to  dlslinguisli  three  periods  of 
corruption.     First — a  state  of  temptation,  and  evil  desires;  next 

all  these  reduced  to  practice;  and  again — a  fixed  and  habitual 

obstinacy  in  sin.  And  this  is  a  brief  history  of  the  prodigal,  and 
of  every  sinner. 

A  certain  man — tender  and  virtuous,  no  doubt,  for  he  is  here 
employed  as  a  symbol  of  the  Divinity  himself,  and  of  the  most 
touching  of  all  his  attributes — "A  certain  man  had  two  sons,  and 
the  younger  of  them  said  to  his  father.  Father,  give  me  the  por- 
tion of  goods  that  falleth  to  me."  Brought  up  under  the  care 
and  discipline  of  a  father  so  respectable,  this  son  had  tasted  the 
tranquil  pleasures  of  order,  and  a  well  regulated  life.  He  found 
happiness  in  yielding  himself  to  the  guidance  of  the  author  of 
his  days,  and  in  loving  and  obeying  him.  But  now  these  duties 
and  pleasures  ceased  to  have  attractions  for  him — now  the  delu- 
sion of  evil  example — now  the  voice  of  inclination  prevailed — he 
sighed  after  another  kind  of  life,  other  occupations,  and  other 
pleasures.     He  demanded  his  goods,  and  obtained  them. 

Here  you  see  the  first  step  in  the  career  of  perversity.  Ne- 
glect to  extinguish  a  single  spark,  and  what  a  destructive  confla- 
gration it  may  produce.  You  who  are  now  floating  between 
vice  and  virtue;  between  duty  and  pleasure— the  winds  of  temp- 
tation are  blowing  around  you — your  eyes  are  just  turning  to 
behold  vanity — just  beginning  to  look  upon  the  seducing  attrac- 
tions of  the  world,  and  just  ready  to  step  into  the  region  of  irre- 
ligion,  of  mammon,  and  voluptuousness — perhaps,  this  very  mo- 
ment, you  are  saying  to  God,  if  not  with  your  lips,  yet  with  the 
sentiments  of  your  hearts — "Give  me  my  portion  of  goods."  O 
if  you  value  the  peace  of  your  hearts,  the  holy  laws  of  your 
God,  and  your  own  salvation,  pause  and  reflect. 

The  goods  here  spoken  of,  and  which  in  goodness  he  bestows 
on  us,  in  the  order  of  nature,  arc  life,  health,  reason,  will  and 
conscience;  together  with  gifts,  by  which,  some  are  peculiarly 
distinguished  from  others — such  as  noble  qualities  of  mind,  rare 
talents,  good  education,  wealth  and  influence.  All  these  we 
ought  to  employ  under  the  eyes  of  the  best  of  fathers,  in  his 
house,  under  his  direction,  and  according  to  his  laws.     All  that 


TUK    rUODIUAL.  287 

we  are,  and  all  that  we  possess,  we  ought  to  consecrate  to  his 
'glory,  from  whom  we  received  them.  But  the  sinner  hcgins  by 
reversing  this  order  and  harmony;  he  demands  the  right  of  en- 
joying these  goods  as  an  absolute  master  and  independent  being. 
And  God,  who  will  have  none  but  free  and  voluntary  services, 
leaves  him  to  himself — in  the  hands  of  his  own  counsels. 

When  this  young  man  made  the  demand  of  his  father,  it  was 
not  his  design  to  dissipate  his  property  by  excess  or  wasteful 
profusion;  he  was  persuaded  that  he  was  wise  enough  to  take 
care  of  himself— that  he  knew  much  better  than  a  father,  by  far 
too  economical  and  precise,  the  kind  of  pleasures  that  were 
suitable  to  his  age.  He  considered  his  father  as  too  strict  an  in- 
spector of  his  conduct;  he  could  not  deceive  his  penetration — he 
could  not  avoid  his  complaints  and  censures.  lie,  therefore, 
longed  to  depart  from  the  place  of  restraint,  that  he  might  give 
loose  reins  to  his  inclinations  and  desires.  And  no  sooner  does 
he  receive  his  goods,  than  he  leaves  the  place  of  his  birth  und  dis- 
appears— just  like  every  other  sinner.  When  the  holy,  just,  and 
good  laws  of  God  appear  in  contradistinction  with  his  cherished 
inclinations,  then  the  most  profane  sophisms  appear  as  truths 
demonstrated;  then  religious  principles  that  have  been  incul- 
cated with  the  greatest  care,  appear  a  tissue  of  prejudices — 
conscience  has  lost  its  power.  He  hesitates  no  longer,  but  de- 
parts and  forsakes  his  God;  and  then  the  second  step  is  taken  in 
the  career  of  perversity.  God  is  infinite  and  immense;  we  can- 
not locally  approach  or  recede  from  him.  The  expressions,  re- 
tiring or  departing  from  God,  are  figures  the  scriptures  employ 
to  designate  the  state  of  a  sinner  who  lives  as  if  he  were  far 
from  the  Lord.  At  this  period  of  corruption,  the  sinner  has  no 
taste  for  spiritual  things;  religion  and  duty  are  proscribed,  and  a 
wall  of  separation  is  raised  between  him  and  the  Most  High. 

But  to  return  to  the  prodigal.  We  now  find  him  in  a  far 
country,  displaying  all  the  accomplishments  of  a  gay  and  bril- 
liant youth;  in  the  vigor  of  health,  and  all  the  resources  of  plea- 
sure at  his  command.  Now  the  desire  of  his  heart  is  accom- 
plished; but  behold,  this  is  an  epoch  of  illusion  and  folly.  Un- 
happy youth!  he  is  contemplating  with  transport  the  splendid 


288 


THE    PRODIGAL. 


morning  of  a  brilliant  day;  he  is  listening  to  the  syren  song  of 
pleasure;  but  he  perceives  not  the  dark  clouds  that  are  gather- 
ing, and  bearing  in  their  bosom  the  thunder  and  the  tempest;  he 
sees  not  the  wild  winds  awaking  from  their  slumbers,  that  will 
sweep  away  in  their  fury,  all  his  hopes  of  bliss.  For  a  few  fugi- 
tive moments,  he  indulges  in  pleasant  dreams,  and  the  scene 
around  smiles;  he  lifts  his  head  like  a  cedar  in  Lebanon,  and 
says — My  lips  are  my  own,  who  is  Lord  over  me?  At  this  pe- 
riod, let  a  godly  pastor,  a  pious  friend — let  his  own  father,  or 
the  dear  mother  who  cherished  his  infancy  and  childhood,  in  all 
the  tenderness  of  her  heart's  love — let  a  thousand  charitable 
voices  be  raised  to  warn  him  against  ruin — let  all  the  charms  of 
virtue,  and  the  horrors  of  vice — let  all  the  blessings  of  religion, 
and  dangers  of  impenitence  be  described  to  him,  he  has  no  ears 
to  hear.  As  Pharaoh  to  Moses,  he  will  reply — Who  is  the  Lord 
that  I  should  obey  his  voice?  O  what  have  become  of  those 
sweet  hopes  that  were  conceived  of  his  early  talents,  and  the 
amiable  sentiments  of  his  youthful  heart?  They  are  withered 
and  lost.  Often  did  his  fond  parents  say — This  son  w^ill  be  the 
staff  of  our  old  age,  the  joy  and  crown  of  our  family.  But,  alas! 
he  is  their  cross  and  disgrace.  And  were  you  to  walk  over  the 
wreck  and  ruins  of  that  fortune,  amassed  by  the  economy  of  a 
virtuous  father,  but  lost  in  the  abyss  of  his  corruption,  what 
would  you  see  written  there — It  was  the  fear  of  the  Lord,  it  was 
piety,  it  was  virtue  that  overthrew  their  foundations?  No,  no; 
but  you  would  read  in  terrible  words — Behold  the  wreck  of  vo- 
luptuousness— see  what  it  is  to  forget  God — behold  the  bitter 
fruits  of  sin — his  goods  are  icasted. 

The  misery  of  the  prodigal  is  an  emblem  of  that  of  the  sinner. 
As  soon  as  this  young  man  had  wasted  his  goods,  a  great  fiimine 
takes  place,  and  he  is  found  in  the  extreme  of  indigence— no 
more  sumptuous  feasts,  no  more  songs  and  mirth.  That  he  may 
not  die  of  the  famine,  he  puts  himself  to  service — to  one  of  the 
inhabitants,  a  hard  and  pitiless  master.  Neither  his  birth,  nor 
education,  nor  youth,  nor  the  touching  recital  of  his  misery 
moves  the  heart  of  his  master  to  tenderness.  In  vain — the  prodi- 
gal is  degraded  to  the  dishonorable  occupation  of  feeding  swine; 


TIIK    I'llOUIciAL.  'JS'.) 

ill  vain  he  casts  wishful  looks  on  the  food  of  these  vile  animals, 
that  he  envies  them,  and  ardently  desires  to  satisfy  his  hunger 
with  their  husks — but  no  man  gave  unto  him.  This  famine, 
this  distress,  this  servitude — these  swine,  and  these  husks — this 
hunger! — VV^hat  a  contrast  with  his  former  condition!  what  a 
picture  of  misery!  lie  is  a  slave,  and  all  but  dying  of  hunger — 
the  principal  causes  of  his  misery  are,  too,  servitude  and  hun- 
ger. It  is  not  in  the  scriptures  alone,  that  sin  is  compared  to 
an  oppressive  servitude;  it  v>'as  a  maxim  of  the  stoic  philosophy, 
that  the  wise  man  alone  is  a  sovereign — that  every  sinner  is  a 
slave.  Vv'hen  man  withdraws  his  dependence  on  God — by  the 
most  just  of  all  punishments — he  is  left  to  meet  in  every  former 
bad  passion  an  imperious  tyrant — every  evil  passion  that  rules 
and  reigns  develops,  and  brings  forth  the  germ  of  many  others 
— all  pretending  to  empire;  and  tiuis  he  becomes  the  slave  of  a 
multitude  of  contradictory  and  irreconcilcable  masters,  opposing 
interests,  and  opposing  passions — all  demanding  obedience.  What 
anarchy!  what  conflict!  Ah!  these  whirlpools  have  been  render- 
ed famous  by  many  a  shipwreck.  When  we  have  seen  the  ves- 
sel driven  by  the  winds — the  raging  billows  dashing  over  her — 
•we  have  seen  her  tossing  from  side  to  side,  every  moment  chang- 
ing her  course;  but,  at  last,  she  sunk  in  the  mighty  deep.  Do 
you  see  a  man  who  has  cast  otT  the  fear  of  God,  indulging  his 
appetites  and  inclinations,  fearlessly  pursuing  a  course  of  dissipa- 
tion and  willful  sin?  In  that  man  you  see  the  prodigal  among 
swine.  \ 

But  O  the  famine  of  his  soul!  the  lieavens  over  his  head  arc 
brass,  the  earth  under  his  feet  iron!  15ut  who  can  describe  the 
famine  of  his  heart — disgust,  satiety,  uneasiness!  His  soul  has  no 
resting  place — it -is  the  theatre  of  intestine  war — a  parched 
ground,  where  no  water  is — where  every  thing  languishes, 
withers  and  dies — tormenting  care  consumes  him — sombre  in- 
quietude follows  his  steps — a  heavy  load  oppresses  him — bitter 
regrets  afTright  him.  All  this  is  the  terrible  fruition  of  him  who 
forsakes  God.  Behold  what  terrible  eflbrt  he  makes  here  to 
plunge  himself  into  eternal  reprobation!  I  do  not  speak  of  the 
endless  vengeance  he  defies,  but  cannot  avoid,  if  he  persevere, 
37 


290  THE  rnoDiGAL. 

and  die  in  impenitence.  O  Ihe  frightful  prospect — to  live  a  vile 
slave  in  the  privation  of  real  good,  to  see  at  the  end  of  his  course 
only  torments  without  end,  only  the  lake  inflamed  with  fire  and 
brimstone; — to  say  all  in  a  word — to  see  only  hell. 

2.  To  feel  our  miseries,  bitterly  to  deplore  the  causes  of 
them,  and  ardently  to  desire  deliverance  from  them,  are  princi- 
pal characteristics  of  repentance  unto  salvation,  and  are  beautiful 
traits  furnished  by  the  example  of  the  prodigal  son  when  he  be- 
came a  penitent.  When  he  came  to  himself,  he  said — "How 
many  hired  servants  of  my  father's  have  bread  enough,  and  to 
spare,  and  I  perish  of  hunger."  During  the  first  period  of  his 
misery,  he  was  blinded  by  the  sophisms  of  his  passions— he  was 
without  himself,  sunk  in  the  sleep  of  death.  When  his  goods 
were  exhausted,  when  the  cruel  famine  caused  him  to  leel  its 
stings,  he  preferred  his  hard  master,  and  vile  servitude,  to  the 
most  tender  of  fathers — a  wretched,  and  all  but  insupportable 
trial  was  still  an  inefiicient  lesson — strokes  painful,  heavy,  and 
redoubled,  did  not  awaken  him  from  his  insensibility.  But  the 
day  of  grace  came,  and  his  eyes,  for  a  long  time  covered  with 
scales,  are  opened  to  its  light.  And  now  the  face  of  every  thing 
is  changed:  he  does  not  now  regret  that  the  days  of  illusion  and 
deliverance  have  passed  away — it  is  his  father,  his  father's 
house  that  his  melting  heart  now  recalls;  concentrated  in  pro- 
.  found  meditation,  he  marks  the  striking  difieretice  between  the 
state  of  those  who  dwell  there,  and  his  own — Alas!  he  cries, 
they  have  bread  enough,  and  to  spare;  and  I,  who  was  not  born 
to  live  in  this  servitude,  to  experience  the  horrors  of  this  famine, 
am  deprived  of  all — confounded  with  these  vile  animals,  bent  un- 
der this  infamous  yoke,  odious  and  hateful  to  myself,  and  I  die 
of  hunger.  O  my  guilty  love  of  independence!  O  the  bitter  fruits 
of  my  blindness  and  folly.  Thus  it  is,  brefliren,  when  the  peni- 
tent soul  returns  to  God — the  dark  and  frightful  night  of  errors  and 
vices  is  dissipated,  and  the  sinner  sees  himself  as  he  is.  He  has 
now  other  ideas,  sentiments  and  desires. 

We  now  see  the  prodigal  profoundly  occupied  with  the  misery 
of  his  condition.  And  how  shall  he  find  relief?  shall  he  go  and 
seek  succor  from  his  friends?    This  is,  truly,  a  resource  in  ad- 


THE    rnODlGAL.  291 

versity — an  alleviation,  a  consolation  for  the  pains  it  endures. 
But  where  will  this  wretched  young  man  find  friends?  We  ven- 
ture to  alKrm,  that  in  the  wjiole  course  of  his  wandering,  he  did 
not  hnd  one.  Friendship,  union  of  hearts— this  treasure,  charm, 
and  joy  of  life,  can  never  he  found  where  virtue  is  not;  sinners 
associate  and  meet  for  their  pleasures,  but  they  do  not  love. 
The  companions  of  the  prodigal  disappeared  as  soon  as  his  goods 
were  gone — not  one  of  them  remained  to  extend  the  hand  ot 
succor,  not  one  of  them  hastened  to  wipe  away  his  tears.  Ah! 
he  is  now  alone  in  slavery,  feeding  swine,  ^hall  he,  then,  to 
stifle  every  feeling,  rush  on  and  multiply  his  excesses?  Ah!  he 
has  had  a  sufficiency  of  painful  experience  respecting  this  un- 
worthy resource,  to  know  its  inability,  its  disgrace  and  danger. 
Despair,  at  last,  opens  a  door  to  finish  his  miseries,  by  tearing 
himself  from  existence.  And  shall  this  last  asylum  of  guilty 
suffering  man,  the  greatest  of  all  evils,  become  his  remedy? 

No,  my  friends — the  prodigal  has  a  father — he  forms  the  re- 
solution to  return  to  him.  This  is  the  blessed  result  of  his  com- 
ing to  himself — I  will  arise,  says  he,  and  go  to  my  father;  yes, 
that  father  who  has  given  me  so  many  proofs  of  his  love — he 
loves  me  still!  a  thousand  times  has  his  paternal  heart  mourned 
over  my  departure!  a  thousand  times  has  that  heart  raised  to 
heaven  prayers  for  me! — that  heart  is  still  open  to  pity — I  will 
live  no  longer  away  from  him.  If  I  am  condemned  to  expiate 
my  disorders  by  my  sufferings,  yet  I  will  reverence  that  good 
and  indulgent  father  I  ought  never  to  have  forsaken,  and  I  shall 
never  know  happiness  equal  to  that  of  being  again  under  his 
care  and  discipline — I  will  go  to  my  father. 

But  what  does  he  propose  to  say  to  him  to  melt  him  to  pity 
and  forgiveness?  Will  he  allege  as  an  excuse,  the  gust  of  youth- 
ful imprudence — the  deceitful  allurements  of  pleasure — the  se- 
ductions of  evil  companions,  that  fascinated  by  their  wiles,  he 
was  carried  far  beyond  his  own  wishes?  So  far  from  seeking  to 
extenuate  his  faults  or  enfeeble  their  enormity  by  any  of  these 
circumstances,  he  resolved  to  describe  his  sins  in  all  their  turpi- 
tude; I  will  say  unto  him,  "Father,  1  have  sinned  against  heaven - 
and  before  thee,  and  am  no  more  worthy  to  be  called  thy  son; 


'2i)2  THE    pnODU.'AL. 

more  me  as  one  of  thy  hired  servants."  The  same  as  if  he  had 
said,  O  my  father,  if  I  may  address  thee  by  that  venerable  name,  I 
have  been  so  ungrateful,  so  wicked,  and  so  rebellious,  that  I  dare 
not  claim  to  be  treated  as  a  child,  but  only  give  me  a  place 
among  thy  domestics: — and  happy,  happy,  if  in  this  situation,  by 
my  submissive  obedience,  and  if  1  may  be  permitted  by  my  love, 
I  may  excite  my  father's  compassion  and  efface  even  the  very 
impure  traces  of  my  disorders.  Behold  the  prodigal  penetrated 
^vith  these  sentiments  of  his  guilt,  cast  prostrated,  and  as  it  were 
annihilated  at  the  foot  of  the  throne  of  mercy,  and  in  him  you 
see  a  model  of  the  essence  and  law  of  repentance. 

But  it  is  not  enough  to  project  and  deliberate,  this  is  not  return- 
ing to  God.  We  must  act,  we  must  at  whatever  sacrifice,  break 
away  from  the  shackles  of  sin.  And  so  the  prodigal  was  not 
content  with  feeling  his  misery,  and  forming  good  resolutions,  he 
executes  them  without  delay;  he  at  once  arises  and  returns  to 
his  father.  IMany  plausible  difRculties  seemed  to  delay  his  de- 
parture; worn  out  and  exhausted  by  suflerings  and  want,  would 
it  not  be  better  to  defer  his  design  until  his  languishing  strength 
were  repaired;  his  confidence  in  his  father,  the  good  resolution 
he  has  taken,  his  youth,  all  seem  to  say,  there  was  no  great  need 
of  haste.  He  was  in  a  country  far  distant  from  his  paternal 
home;  how  can  he  undertake  a  journey  through  a  strange  coun- 
try without  money  or  any  means  of  subsistence?  He  is  covered 
with  filthy  and  loathsome  rags;  the  famine  may  soon  cease  and 
the  return  of  abundance  may  enable  him,  by  successful  efforts,  to 
clothe  himself  in  more  decent  garments;  how  can  he  appear  in 
his  present  condition,  under  the  disdainful  looks,  how  bear  the  re- 
proaches of  those  who  formerly  knew  him?  And  has  he  not  cause 
to  fear  a  justly  indignant  father  will  repulse  liim  with  scorn,  in- 
stead of  receiving  him  with  indulgence?  If  tliis  penitent  child  had 
been  arrested  by  any  of  these  specious  ideas,  perhaps  he  would 
have  become  hardened  in  his  misery;  perhaps  a  change  of  cir- 
cumstances would  have  produced  other  sentiments,  other  resolu- 
tions; and  he  never  would  have  returned  to  his  father,  never  been 
restored  to  his  favor.  But  he  is  powerfully  convinced  of  the  im- 
portance and  necessity  of  returning,  and  he  will  not  consent  to 


TIIR    I'RODUiAL.  293 

tlie  delay  of  a  moment;  filial  love  speaks  at  the  bottom  of  his 
heart,  and  love  calculates  on  no  dilliculties.  Here  is  presented 
to  us  one  of  the  most  terrible  truths  of  the  gospel;  that  there  is 
a  time  when  God  may  be  found,  and  a  time  when  he  may  not 
be  found;  a  time  of  mercy  and  of  grace,  a  time  of  abandonment 
and  ruin.  And  hence  the  pressing  exhortation  of  the  prophet, 
"Seek  ye  the  Lord  while  he  may  be  found,  and  call  upon  him 
whilst  he  is  near." 

He  arises  and  returns  to  his  father.  But  when  he  was  yet  a 
great  way  off  his  father  saw  him.  This  father  had  never  lost 
sight  of  his  ungrateful  and  rebellious  son;  often  agitated  between 
the  hope  of  seeing  him  again  and  the  fear  of  the  many  obstacles 
which  might  hinder  his  return,  already  had  he  hoped  and  wait- 
ed long,  he  had  counted  the  moments.  Already  this  son  sees  the 
home  so  dear  to  his  heart,  sorrow  and  love  had  hastened  his  re- 
turn. He  approaches,  but  in  what  a  condition,  ghastly — spent — 
he  drags  the  disgusting  and  filthy  rags  w^hich  render  him  an  ob- 
ject of  pity  and  contempt.  Every  trait  of  his  face  is  altered  by 
servitude,  by  hunger,  by  misery,  by  the  agitations  and  agonies 
of  his  soul.  But  the  eye  of  a  father  cannot  be  deceived;  he  per- 
ceives him  first,  he  sees  him  afar  off— and  lest  any  fatal  acci- 
dent, lest  shame,  fear,  remorse,  or  any  other  cause  should  arrest 
his  son  or  cause  him  to  retrace  his  steps,  and  deprive  him  again 
of  his  affection,  he  runs  to  meet  him,  throws  his  arms  around  him 
and  embraces  him  with  all  the  ardor  and  endearment  of  a  pa- 
rent's love. 

What  a  moment!  what  a  moment  for  the  prodigal!  Absorbed 
in  bitterness,  his  heart  palpitates  with  shame,  distress  and  joy; 
his  full  sighs  he  endeavors  to  suppress,  but  they  vent  themselves 
aloud;  his  eyes,  bathed  in  tears,  he  dares  not  lift  up- to  his  father; 
he  seems  only  intent  on  expressing  the  touching  confession  he 
had  prepared.  At  last,  with  a  faltering  and  trembling  voice, 
he  says — My  father,  O  my  father!  1  have  sinned  against  heaven, 
and  before  thee;  I  am  not  worthy  to  bear  the  name  of  thy  son. 
But  scarcely  had  he  commenced,  when  all  the  feelings  of  ids 
father's  heart  arc  moved  with  the  greatest  vehemence.  He 
docs  not  permit  him  to  finish,  for  he  sees  his  past  errors  and  dis- 


294  THE    PRODIGAL. 

orders  no  more;  he  sees  only  his  present  mournful  condition — in 
a  word,  he  only  sees  his  son;  he  calls  not  one,  but  all  his  ser- 
vants with  a  loud  voice,  and  says — Hasten,  and  from  all  the 
robes  that  I  have  laid  up,  select  the  best;  bring  it  without  delay, 
and  put  it  on  him;  put  shoes  on  his  feet,  for  he  is  no  longer  a  slave, 
but  free;  put  a  ring  on  his  hand,  and  ornament  him  in  a  man- 
ner suitable  to  his  birth  and  rank.  Go  kill  the  calf  I  have  de- 
signed for  a  day  of  feasting;  and  let  my  whole  house  bear  the 
impress  of  joy;  express  it  by  melodious  songs,  and  with  instru- 
ments of  music,  for  this  is  the  happiest  day  of  my  life — my  heart 
can  hardly  contain  the  joy  that  inspires  it— for  this,  my  dear 
child,  my  son  that  was  dead  is  alive  again;  he  was  lost  and  is 
found.  Ail  these  orders  were  executed;  and  afterwards,  many 
a  serene  and  cloudless  day  rolled  on  under  the  eyes  of  the  best 
of  parents,  during  which,  the  prodigal  never  recalled  the  history 
of  his  wandering  and  misery,  but  to  feel  more  sensibly  the  hap- 
piness he  now  enjoyed,  and  to  render  himself  more  and  more 
worthy  of  it. 

IMPROVEMENT. 

No  doubt,  at  hearing  these  consoling  truths,  your  hearts  are 
ready  to  exclaim — How  beautiful  are  the  feet  of  them  that 
preach  the  gospel  of  peace,  and  bring  glad  tidings  of  good  things. 
The  words  of  a  minister  of  the  gospel  appear  pleasant  and 
agreeable,  when,  instead  of  hurling  the  roaring  thunders  of  Je- 
hovah's wrath  at  the  head  of  the  guilty,  he  entertains  his  hearers 
with  proofs  of  the  divine  mercy.  Our  text  invited  us  to  medita- 
tions of  grace  and  love,  to  view  the  religion  of  Jesus  Christ  as  a 
safe  asylum  for  the  penitent  heart  against  the  pursuits  of  divine 
justice.  But" wo  be  to  us,  if  by  a  fatal  prejudice,  we  convert 
into  a  poison  what  our  Saviour  presents  to  us  as  a  remedy.  In 
speaking  of  the  return  of  the  sinner  to  God,  we  have  exhibited 
the  dispositions  with  which  he  is  invested,  and  the  essential  cha- 
racters of  true  repentance.  Let  us  never  separate  the  goodness 
of  God  from  his  justice;  the  one  never  can  contradict  the  other 
in  its  exercise.     God  is  so  good,  says  the  venerable  Augustine, 


TIIK    rUODIGAL.  295 

that  he  is  at  the  same  time  just  and  holy;  and  he  is  so  just  and 
holy,  that  he  is  always  good  and  merciful. 

My  young  friends,  before  I  close  this  discourse,  permit  me  to 
address  a  few  words  directly  to  you — Ye  are  the  fond  hope,  and 
an  amiable  portion  of  society.  1  conjure  you  by  your  dearest 
interests,  do  not  hasten,  like  the  young  man  in  the  parable,  to 
free  yourselves  from  the  tutorage  and  care  of  your  parents.  In- 
dependence is  flattering  to  the  youthful  mind;  it  appears  a  great 
good;  but  the  experience  of  thousands  may  teach  you  that  it 
has  been  a  source  of  fatal  mistakes,  errors,  regrets,  and  tears. 
The  scenes  of  the  world  open  with  advantage  to  your  dazzled 
eyes;  its  enchanting  voice  seems  to  invite  you  to  pleasure — but, 
alas!  the  abyss  of  death  is  hidden  behind  its  imposing  and  de- 
ceitful decorations — and  the  fall  into  it  is  often  sudden  and  irre- 
parable. This  deceiving  world  will  caress  to  blind  your  reason, 
to  inspire  you  with  false  maxims,  to  detach  you  from  God  and 
duty — but  when  once  it  has  enchained  you  to  its  triumphal 
car — in  an  agony  of  despair 


SERMON  XXXllI. 


THE  CHRISTIAN  A  MAN  OF  PEACE. 

*^Depart  from  evil,  and  do  good;  seek  peace,  and  pursue  it.'''' — Psalm 

XXX1V.>  XIV  VERSE. 

"When  ye  come  into  an  house  salute  it;  and  if  the  house  be 
worthy,  let  your  peace  come  upon  it;  but  if  it  be  not  worthy,  let 
your  peace  return  to  you."  This  is  one  of  the  instructions  given 
to  the  twelve  disciples  by  our  Saviour,  when  he  sent  them  to 
preacb  the  gospel  in  Israel,  charged  to  publish  peace,  the  bless- 
ed news  of  the  reconciliation  of  earth  with  heaven.  If  any  one, 
with  docility,  received  their  doctrine,  this  precious  peace  became 
infalUbly  their  portion;  but  did  they  meet  with  hearers,  incredu- 
lous to  their  preaching,  their  labor  was  not  in  vain  in  the  Lord. 
This  peace,  so  unworthily  rejected,  returned  to  them  to  be  dis- 
tributed to  others  better  deserving  it.  The  same  thing  occurs 
now  when  we  employ  sincere  efforts  that  concord  may  reign 
among  our  fellow-men.  Those  who  enter  into  our  laudable 
views,  and  second  our  pious  labors,  shall  reap  their  blessed 
fruits;  but  in  whatever  way  they  be  received,  our  reward  is 
sure — a  reward  that  will  equally  contribute  to  our  glory  and 
happiness.     How  magnificent  is  the  description  given   by  the 


THE    CI1RI3TIAX    A    MAN    OK    PEACE.  207 

prophet  Isaiah,  of  the  tranquilUty,  innocence,  and  union,  which 
will  l)Ioom  and  flourish  under  the  happy  reign  of  Messiah — 
"They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain,  for 
the  earth  shall  be  full  of  the  knowled<!;e  of  God,  as  the  waters 
cover  the  sea;  the  wolf,  also,  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid;  and  the  calf,  and  the  young 
lion,  and  the  fatling  together;  and  a  little  child  shall  lead  them." 

Brethren,  it  is  my  design  now  to  describe  to  you  the  charac- 
ter of  that  man  who  is  a  blessed  subject  of  Christ's  Kingdom — 
the  man  who  seeks  peace  and  pursues  it — the  man  who  follows 
peace  with  all  men,  reconciling  his  brethren  if  at  variance;  him- 
self at  variance  with  no  man.     And 

1.  I  would  remark — That  the  peaceful,  blessed  follower  of 
Christ  is  always  animated  by  a  universal  benevolence;  there  is 
not  one  of  his  fellow-men  whom  he  regards  as  a  stranger — as  a 
being  with  whom  he  has  no  relations,  and  to  whom  he  says 
from  his  heart — What  have  I  to  do  with  thee^  He  docs  not  love 
all  men  equally,  but  he  loves  all  men  really;  and  he  loves  them 
from  motives  most  generous  and  noble — because  it  is  good  in 
itself,  and  most  pleasant  to  God,  Christians,  he  loves  truly,  be- 
cause his  Saviour  so  loved  them  as  to  die  in  their  place.  There 
is  not  one  of  them  of  whom  he  dare  to  afllrm,  that  he  is  not  a 
brother  of  Jesus  Christ;  and,  therefore,  there  is  not  one  of  them 
but  is  an  object  of  his  fraternal  love. 

Again,  this  peaceful,  amiable  man,  does  all  the  good  to  his 
neighbors  that  he  can  do;  he  does  not  imagine  that  he  is  to  live 
for  himself;  he  never  contemplates  with  indi/Ference  the  wants 
or  woes  of  others;  he  does  not  take  sinners  for  his  model,  who 
render  service  to  those  of  whom  they  hope  to  receive  again. 
No,  his  generous  heart  feels  that  it  is  more  blessed  to  give  than 
to  receive;  in  being  useful,  the  satisfaction  of  having  it  in  his 
power  to  be  useful,  constitutes  his  joy;  and  among  his  good  offi- 
ces, those  which  concern  the  salvation  of  souls,  so  far  from  being 
omitted,  always  hold  the  first  rank. 

And  now,  brethren,  who  would  dare  to  declare   liimsclf  the 
enemy  of  him  who  is  thus  the  friend  of  mankind? — 'Who  is  he 
38 


293  THE  crmisTiArr  a  max  or  peace. 

that  will  harm  you,  says  St.  Peter,  if  ye  be  followers  of  that 
which  is  good? 

2.  The  man  possessed  of  this  excellent  character  espouses  no 
parties  in  the  church,  in  the  state,  or  in  societies.  It  is  true  he 
does  not  betray  his  own  conscience;  nor  in  matters  of  faith  does 
he  halt  between  two  opinions;  he  employs  no  evasions;  when  he 
acts  for  the  public  good  he  does  not  carry  two  weights  and  two 
measures;  he  does  not  give  different  judgments  on  the  same 
thing,  according  to  the  views  of  those  who  may  be  present;  but 
without  injuring  either  truth  or  equity,  he  knows  how  to  avoid 
what  is  called  faction. 

He  does  not  adopt  his  ideas  blindl\';  he  does  not,  with  extra- 
vagant ardor,  enter  into  the  designs  of  those  with  whom  on  the 
whole  he  agrees.  It  is  true,  there  may  be  cases,  when  it  is 
both  honorable  and  necessary,  for  a  man  to  declare  openly,  to 
lift  his  standard,  and  place  himself,  if  called  to  it,  at  the  head  of 
others;  but  these  cases  are  rare.  In  all  ordinary  cases,  he  may 
be  faithful  to  his  duties  without  forming  combmations;  and  al- 
ways the  strict  integrity  he  manifests,  the  sweet  moderation  he 
preserves,  the  wise  precautions  he  employs,  will,  at  length,  con- 
ciliate the  esteem  of  those  whose  plans  he  opposes.  They  may 
be  his  opponents,  but  they  cannot  be  his  personal  enemies. 

Again,  the  peaceful  Christian  avoids  as  much  as  he  can,  bring- 
ing his  affairs  of  interest  in  contact  with  those  of  his  neighbors. 
Every  one  is  persuaded  that  these  are  most  fruitful  sources  of 
quarrels  and  animosities.  A  man  indeed,  notwithstanding  all  his 
precaution,  may  be  enveloped  with  circumstances  where  differ- 
ence will'be  inevitable;  but  it  is  also  certain,  that  by  suitable  fore- 
cast, prudence,  and  reflection,  many  contests  of  this  kind  may 
be  avoided.  It  is  here  the  man  of  God  manifests  the  innocence 
of  the  dove  joined  to  the  wisdom  of  the  serpent,  to  avoid  those 
dissensions  from  which  too  great  a  love  of  worldly  interest  so 
easily  banishes  all  that  is  lovely  in  the  heavenly  law  of  charity. 

Again,  whenever  discussions  become  necessary,  the  peaceful 
follower  of  Christ  manifests  not  only  a  just  scrupulosity,  but  a 
more  noble  generosity.  He  does  not  make  it  a  point  of  honor 
never  to  recede  from  points,  however  indifferent  in  themselves, 


THE    CHRISTI.W    A    MAff    OF    PEACE.  21)0 

merely  because  he  1ms  once  insisted  on  tlicm.  If  he  obtain  what 
is  essential,  he  will  waive  frivolous  formalities;  he  will  not  exas- 
perate questions  of  right  by  using  oflensivc  expressions,  or  provo- 
king imputations.  And  when  in  the  movement  of  wrath  or  in- 
dignation, his  opponent  seems  to  forget  himself,  instead  of  kind- 
ling into  fury,  he  deplores  and  excuses  human  intirmity.  He 
does  not  pursue  doubtful  pretensions,  nor  what  is  lawful  with  ri- 
gor. He  does  not  close  his  eyes  upon  the  sadness  of  the  slate  in 
which  he  and  his  adversary  have  placed  themselves,  he  trembles 
at  the  thought  of  rendering  it  still  more  sad.  He  prefers  suffer- 
ing wrong  to  having  any  thing  to  do  with  scandalous  disputa- 
tions; and  in  almost  every  instance  his  integrity,  patience  and 
disinterestedness,  will  melt  the  heart  of  his  adversary. 

Again,  the  peaceful  Christian  puts  a  bridle  on  his  tongue. 
James  tell  us,  the  tongue  is  an  unruly  member,  full  of  deadly 
poison;  it  is  a  fire  which  causes  the  most  ruinous  conflagrations. 
The  man  of  God  not  only  abstains  from  falsehood  and  calumny,  so 
notorious  for  troubling  the  repose  of  society,  but  he  interdicts 
himself  in  all  oflensive  ridicule.  He  knows  that  no  man  wishes 
to  be  covered  with  ridicule,  especially  in  the  presence  of  others: 
a  person  may  receive  the  insult  in  silence,  but  like  a  poisoned  ar- 
row, it  will  wound  the  heart  and  the  pain  will  be  long  felt;  sting- 
ing railleries  will  render  even  friends  enemies.  This  habit  so 
disagreeable  to  others,  never  fails  to  degrade  the  character  of 
him  who  has  contracted  it.  "Seest  thou,"  says  Solomon,  "a  man 
that  is  hasty  in  his  word?  there  is  more  hope  of  a  fool  than  of 
liim."  The  Christian  is  therefore  prudent  and  discreet  in  this 
use  of  words — his  wish  is  to  please,  but  not  to  offend.  That  man 
who  uses  an  abundance  of  words,  has  a  tongue  like  a  noisy  tor- 
rent— or  like  a  clou'd  of  arrows  shot  at  random,  which  never  fail 
to  wound  somebody. 

The  peaceful  Christian  is  always  ready  to  be  reconciled  to  those 
who  may  have  any  thing  against  him;  he  is  not  like  tliose  men 
who  speak  of  the  oflences  they  have  received  as  being  grievous, 
and  who  have  recourse  to  a  thousand  artifices,  to  make  them  ap- 
pear as  such — whilst  the  oirenccs  they  have  given,  they  speak  of 
as  light  and  trifling.     But  these  windings  and  palliatives,  do  not 


nOO  THK    CIIRISTIAX    A    MAJf    OF    PEACE. 

change  the  nature  of  thing?;  they  may  pervert  our  own  judg- 
ment and  that  of  the  pubhc,  but  illusions  will  not  blind  nor  im- 
pose on  Him  before  whom  our  most  secret  thoughts  are  uncovered. 
"Go  thy  way,"  says  Christ,  "iirst  be  reconciled  to  thy  brother!" 
Now  will  any  of  you  say  in  reply.  It  is  I  who  have  been  oflended 
by  that  man!  if  he  has  any  thing  to  lay  to  my  charge,  let  him  at- 
tack me — let  him  demand  satisfaction  of  me!  Brethren,  this  lan- 
guage vv'ill  correspond  very  well  with  the  rules  of  conduct  the 
people  of  this  world  have  prescribed  for  themselves,  but  it  repels 
every  dictate  of  right  reason;  it  is  rebellion  against  the  laws  of  the 
gospel.  There  are  two  parties  in  every  dispute,  the  offender  and 
the  offended;  or  more  commonly  both  are  offenders  to  a  consid- 
erable extent.  Each  is  to  go  and  seek  his  brother,  and  with 
kind  feelings  confess  each  other's  faults,  and  beseech  each  other 
entirely,  instantly,  and  forever,  to  forgive  and  forget  them:  you 
all  know  that  the  only  way  to  remedy  an  evil  is  to  redress  it. 
Agree  with  thine  adversary  quickly!  is  the  command  of  our  Lord. 
Do  it  whilst  thou  art  in  the  way  with  him.  Brethren,  have  any 
of  you  an  adversary?  you  are  now  in  the  way  together — on  the 
way  to  eternity.  This  life  is  the  time  which  God  gives  you  to 
resist  temptation — to  repair  your  faults;  if  you  die  before  you 
have  sincerely  endeavored  to  effect  this  reconciliation,  you 
will  appear  before  a  just  God,  and  your  condemnation  must 
be  inevitable.  And  what  will  be  this  condemnation?  Who 
will  be  the  executioners  of  the  divine  vengeance  to  whom 
you  will  be  delivered?  What  will  be  the  frightful  prison  as- 
signed for  your  abode,  whose  gates  once  shut  will  never  be 
opened,  and  where  you  must  pay  the  uttermost  farthing?  O 
will  you  not  break  down  the  wall  of  separation  between  you  and 
your  brother?  Do  you  think  any  thing  too  hard,  too  humiliating 
to  avoid  such  a  destiny?  will  you  blush  to  take  the  first  step  to 
flee  from  the  way  to  hell?  Have  the  generous  firmness,  the  Chris- 
tian fortitude  to  throw  away  every  difficulty,  that  5'ou  may  be 
reconciled  on  earth,  and  in  heaven  meet  in  peace.  Ah!  then  you 
will  felicitate  each  other  that  you  renewed  here  the  bonds  of  love 
which  were  for  a  time  severed,  but  will  then  be  forever  indisso- 
luble; and  then  in  celestial  union,  you  will  forever  bless  the  God 
of  love  who  has  reconciled  you  to  himself  by  the  blood  of  his  Son, 


THE    CHRISTIAN    A    MAN    OP    PEACE.  301 

and  to  one  another  by  his  Holy  Spirit.     May  God  render  your 
hearts  accessible  to  these  motives  so  worthy  to  touch  them. 

But  lastly,  the  peaceful  Christian  recognizes  with  humility, 
that  he  is  himself  far  removed  from  perfection,  and  he  does  not 
look  to  find  it  in  others.  When  he  perceives  faults  in  his  neigh- 
bors, to  him  it  is  nothing  astonishing — nothing  which  he  did  not 
forsee  and  was  prepared  for.  He  hates  and  detests  crime,  but 
for  those  guilty  of  it  he  feels  compassion  and  the  indulgence  he 
needs  himself:  the  most  holy  saints  have  had  great  defects.  He 
always  interprets  the  actions  and  words  of  others  in  the  most  fa- 
vorable manner;  he  leaves  it  to  the  hypocritical  Pharisee  to  judge 
without  mercy.  His  pride  does  not  exaggerate  the  faults  of  others, 
his  wrath  does  not  kindle  in  a  moment — neither  do  his  lips  or 
hands  render  evil  for  evil.  Never  docs  he  cherish  hidden  resent- 
ment; he  excuses,  bears,  and  forgives.  His  kindness,  meekness, 
and  gentleness  are  the  bands  of  a  man  by  which,  after  the  exam- 
ple of  his  Heavenly  Father,  he  draws  to  himself  the  hearts  of  his 
fellow  men. 

O  brethren,  who  would  not  love  to  live  in  the  society  of  men, 
all  of  whom  resembled  the  portrait  we  have  faintly  drawn?  Such 
a  society  would  be  the  sanctuary  of  amiable  tranquillity — a  de- 
lightful peace.  The  graces  of  the  Holy  Spirit  are  often  repre- 
sented under  the  emblem  of  a  rich  fountain,  which  not  only 
moistens  the  places  around,  but  which  forms  streams  which  wa- 
ter and  fertilize  fields  at  a  great  distance.  What  a  beautiful 
image  of  Christian  peace!  it  is  like  the  precious  ointment  upon 
the  head,  that  ran  down  upon  the  beard,  even  Aaron's  beard; 
that  went  down  upon  the  skirts  of  his  garments  as  the  dew  of 
Hermon,  and  as  the  dew  that  descended  upon  the  mountains  of 
Zion.  But  the  peaceful  Christian  is  not  satisfied  to  preserve 
peace  between  himself  and  others,  but,  also,  to  contribute  all  he 
can  to  preserve  peace  among  his  fellow-men.  His  example  has 
a  happy  influence;  others  learn  the  value  of  concord  and  peace 
when  they  behold  him  enjoying  its  pleasures.  There  are  those 
who  take  pleasure  in  exciting  or  fomenting  discord;  but  this  is 
an  infernal  pleasure.  Such  persons  are  public  pests,  real  incen- 
diaries, who  often  kindle  fires  in  the  church  of  God,  more  ruin- 


302  THE    CHRISTIAN    A   MAN    OP    PEACE. 

ous  than  the  flames  that  consume  cities  and  towns.  There  are 
many  ways  of  heahng  divisions  and  bringing  men  together,  of 
placing  side  by  side,  and  in  good  order,  those  Hving  stones  that 
ought  to  be  raised  into  a  holy  building  in  the  Lord.  And  what 
undertaking  more  worthy  the  prudence,  wisdom,  and  experience 
of  a  real  Christian?  The  work,  indeed,  may,  in  some  cases,  be 
difficult;  men  possess  very  different  temperaments — some  are, 
naturally,  irascible — some  kindle  hastily  into  passion,  and  others 
are  inflexible  and  unyielding.  And  here  the  Christian's  discern- 
ment is  to  be  employed;  he  must  become  all  things  to  all,  that 
he  may  gain  them. 

But  still  shall  it  be  said,  the  duty  is  difficult  and  full  of  embar- 
rassment; that  we  have  all  enough  to  do  with  our  own  concerns? 
This  reasoning  is,  no  doubt,  very  forcible  to  the  minds  of  those 
who  look  merely  at  things  visible;  but  not  so  to  those  who  ele- 
vate their  minds  to  more  noble  and  worthy  objects — the  comfort 
and  salvation  of  their  fellow-men — not  so,  surely,  to  those  who 
comprehend  the  meaning  of  this  declaration  of  our  Lord — Bless- 
ed are  the  peace  makers,  for  they  shall  be  called  the  sons  of 
God. 

You  know,  brethren,  that  in  the  style  of  the  sacred  scriptures, 
to  be  called  a  son  of  C4od,  signifies  to  be  so  in  fact,  and  to  be 
treated  as  such.  Here,  then,  are  two  blessings.  The  first  marks 
the  state,  and  the  second  the  blessedness.  Who  is  worthy  the 
name  of  son?  He  who  respects  and  obeys  the  commands  of  his 
father,  and  follows  the  good  example  he  sets  before  him;  and 
who  cherishes  sentiments  of  love  for  those  who  are  the  issue  of 
the  same  blood.  This,  being  granted,  who  will  deny  that  the 
pacific  are  the  children  of  God?  They  are  born  of  God;  they 
obey  his  laws,  and  in  a  peculiar  manner,  the  new  command- 
ment to  love  one  another;  they  imitate  the  example  of  God.  He 
is  a  God  of  peace;  it  is  so  dear  to  him,  that  he  gave  his  own  son 
to  reconcile  sinners  to  himself;  they  are  all  his  race,  and,  there- 
fore, cherish  and  contribute  all  they  can  to  render  those  happy 
who  are  redeemed  by  the  blood  of  the  Prince  of  Peace;  they 
aie  all  fellow  servants,  children  composing  one  family;  all  heirs 
together  of  the  grace  of  life. 


THE    CHRISTIAN    A    MAN    OK    I'KACE.  303 

And  thus  loving  one  another  as  children,  God  will  treat  them 
as  such.  They  are  blessed!  how  sweet  the  tranquillity  their 
hearts  enjoy!  Exempt  from  quarrels,  disputes  and  dissensions, 
they  are  strangers  to  the  regrets  which  hatred,  animosity,  and 
vengeance  ever  draw  in  their  train — for  where  envy  and  strife 
are,  there  is  confusion  and  every  evil  work.  They  are  blessed 
on  account  of  the  esteem,  atrcction,  and  good  reputation  which 
their  excellent  character  infallibly  secures — For  whosoever  fol- 
lows after  the  things  which  make  for  peace,  and  things  where- 
with one  may  edify  another,  is  acceptable  to  God,  and  approved 
by  men.  They  are  already  blessed,  for  their  peaceful  senti- 
ments are  the  guarantees  that,  in  this  respect,  they  bear  the  im- 
age of  God,  who  is  love;  that  they  are  the  objects  of  the  Sa- 
viour's choice,  for  he  judges  of  our  love  to  himself,  by  our  love 
to  one  another.  The  fruits  of  his  spirit  are  long  sutlering,  gen- 
tleness, goodness,  and  peace — Behold  how  good,  and  how  plea- 
sant it  is  for  brethren  to  dwell  together  in  unity — for  these  God 
commandcth  the  blessing,  even  life  for  evermore. 

O  yes,  for  evermore!  the  reward  God  bestows  on  his  peaceful 
children  is  not  a  blessedness  imperfect,  mingled  with  imperfec- 
tions, and  enduring  only  for  sixty  or  seventy  years.  No,  after 
they  have  been  gathered  in  peace  to  the  grave,  they  will  receive 
the  full  reward  of  their  divine  filiation,  and  the  graces  they  have 
practised — virtues  which  will  render  them  meet  for  the  abode 
of  holiness,  which  they  will  enter  filled  with  that  love  which  is 
the  bond  of  perfectness,  and  which  will  remain  after  faith  and 
hope  shall  be  changed  into  sight  and  possession.  Brethren,  we 
are  advancing  on  the  way  to  the  house  of  our  common  Father; 
and  why  should  we  fall  out  by  the  way?  shall  we  here,  on  earth, 
look  with  an  unfriendly  eye  on  those  we  hope  to  meet  in  heaven? 
No,  no;  let  us  take  a  kind  and  dear  interest  in  all  that  concerns 
our  brethren;  as  much  as  depends  on  us,  let  us  lighten  the  labors 
of  their  pilgrimage.  We  are  here  in  a  strange  land;  O  let  us 
study  to  do  what  we  can  to  render  the  place  of  our  exile  as 
pleasant  and  as  comfortable  as  possible;  let  us  love  peace;  let 
us  seek  peace  and  pursue  it;  let  us  live  in  peace;  let  us  secure 


804  THE    CIIRISTIAX    A    MAX    OF    J'EACE. 

peace,  and  the  God  of  hea\'en  will  love  us  as  his  own  children, 
and  will  be  with  us  for  ever  and  ever. 

The  peaceful  Christian  from  his  heart  forgives  all  who  may 
have  oflended  or  injured  him.  My  brethren,  the  Lord's  prayer 
confirms  the  fact,  that  brotherly  love  is  the  living  of  Christ's  dis- 
ciples. That  prayer  permits  none  of  us  to  pray  for  himself,  se- 
parate from  the  interests  of  our  brethren — the  church  is  the 
communion  of  saints.  We  must,  in  offering  this  prayer,  speak 
for  all,  and  in  the  name  of  all;  we  solicit  for  our  brethren  the 
same  blessings  we  wish  to  obtain  for  ourselves.  This  being  the 
fact,  if  we  pray  from  the  heart,  and  not  merely  with  the  lips, 
how  can  we  voluntarily  deprive  them  of  the  favors  we  ask  for 
ourselves?  or  will  we  not  do  all  in  our  power  to  be  workers  to- 
gether with  God,  to  procure  for  them  every  temporal  and  spi- 
ritual good?  In  this  prayer  the  pardon  of  injuries  is  enforced  in 
a  manner,  we  would  suppose,  the  hardest  heart  could  not  resist. 
To  be  in  a  state  of  grace,  we  must  have  a  state  of  heart  that 
will  pray — Forgive  us  our  debts  as  we  forgive  our  debtors.  But 
listen  to  the  absolute  condition  here  imposed  by  our  Lord — If  ye 
forgive  men  their  trespasses  your  heavenly  Father  will  forgive 
you;  but  if  ye  forgive  not  men  their  trespasses  neither  will  your 
Father  forgive  your  trespasses.  Implacable  man!  is  not  this 
declaration  sufficient  to  appease  your  irritation,  to  conquer  your 
stubbornness,  to  destroy  your  illusion,  and  sweep  away  your 
subterfuges?  what  threatening  more  terrible  could  God  utter 
than  to  refuse  you  forgiveness?  And  yet  this  threatening  he  will 
as  infallibly  execute  upon  you  as  he  does  upon  his  enemies,  if 
you  refuse  to  pardon  and  be  reconciled.  And  if  you  offer  this 
prayer  at  all,  this  is  just  what  you  ask;  your  prayer  craves  the 
vengeance  of  Jehovah — you  request  him  to  have  no  pity  upon 
you,  but  to  treat  you  with  rigorous,  inexorable  justice — with 
which  you  treat  him  who  has  offended  you.  O  brethren,  be  re- 
conciled— pardon  and  forgive,  or  never  repeat  the  Lord's  prayer 
— it  was  given  to  aid  you  to  flee  from  the  wrath  to  come — do 
not  so  use  it  as  to  treasure  up  wrath  against  the  day  of  wrath. 


SERMON  XXXIV. 


GROWTH  OF  GRACE   IIV  TXIE  HEART. 


**And  he  said,  So  is  (he  ki  icdom  of  God,  as  if  a  man  should  cast  seed 
info  the  ground;  And  should  sleep,  and  rise  night  and  day,  and  the 
seed  should  spring  and  grow  up,  he  knoiceth  not  how.  For  the  earth 
bringelh  forth  fruit  of  herself ;  first  the  blade,  then  the  ear,  after  that 
the  full  corn  in  the  ear.  But  when  the  fruit  is  brought  forth,  imme- 
diately he  putleth  in  the  sickle,  because  the  harvest  is  come." — Mark 

IV  CHAP.,  XXVI  — XXIX  VERSE. 

The  soil  of  Jndea  was  very  fruitful,  and  the  country  was  emi- 
nently agricultural.  The  statutes  of  JNloses  were  admirably  cal- 
culated to  encourage  agriculture  as  a  means  of  national  prospe- 
rity; and,  also,  of  preserving  the  Jews  detached  from  the  sur- 
rounding id(jlatrous  nations.  No  doubt,  it  was  on  this  account 
our  Lord  so  very  frequently  drew  from  agriculture  illustrations 
of  his  doctrines.  Of  this,  our  text  Is  an  instance,  in  which,  with 
singular  beauty  and  propriety,  is  the  gradual  progress  of  religion 
in  the  soul,  from  the  beginning  to  its  n.aturity,  represented  by- 
seed  committed  to  a  generous  soil,  which,  after  a  few  successions 
of  day  and  night,  imperceptibly  vegetates,  rises  above  the  sur- 
face, springs  higlier  and  higher,  and  spontaneously  producing — 
first,  the  verdant  blade — then  the  ear;  afterwards  the  swelling 
30 


soe 


GROWTH    or    GRACE    IN    THE    HEART. 


grain,  gradually  filling  the  ear;  and  when  the  time  of  harvest  is 
come,  and  it  is  arrived  at  its  maturity,  it  is  then  reaped  and  col- 
lected into  the  storehouse.  We  will  now  make  some  remarks 
with  the  view  of  explaining  the  beautiful  parable  in  our  text. — 
Our  Lord  says — "The  Kingdom  of  God  is  as  if  a  man  should  cast 
seed  into  the  ground." 

I.  By  the  Kingdom  of  God  we  are  here  to  understand  grace 
in  the  heart,  which  is  compared  to  seed  cast  into  the  ground — 
unless  the  seed  be  sown,  and  harrowed  into  the  earth,  it  will  not 
vegetate  and  grow — and  as  the  earth  must  be  prepared,  by  pre- 
vious culture,  to  receive  the  seed,  so  must  our  hearts  be  pre- 
pared by  the  spirit  for  the  reception  of  saving  grace — for  by  na- 
ture we  are  not  only  dead  in  trespasses  and  sins,  and  strangers 
to  God;  but  we  are,  also,  in  a  state  of  enmity  and  opposition  to 
his  government  and  grace.  This  is  true  of  all  mankind  in  a  state 
of  nature,  and  yet  they  do  not  know  that  this  is  their  sad  and 
awful  condition.  Now  the  first  operation  of  the  Holy  Spirit  on 
the  sinner's  soul,  is  to  convince  him  of  the  truth  as  it  respects  his 
own  moral  character  and  standing  in  the  sight  of  God — to  open 
and  enlighten  the  eyes  of  his  understanding;  then  the  evil  of 
sin  is  acknowledged  and  felt — hated  and  avoided,  because  it  is 
now  seen  to  be  displeasing  to  God,  and  ruinous  to  the  soul;  then 
pardon  and  salvation  are  sought  with  strong  crying  and  tears — 
the  scriptures  are  read  with  intense  interest — the  gospel  is  heard 
as  a  message  of  life  or  death — yea,  as  if  the  life  and  soul  were 
suspended  on  every  word — day  and  night  the  cry  is  on  the  lips 
— What  must  I  do  to  be  saved?  A  light  is  now  in  the  soul  that 
was  never  there  before;  godly  sorrow  for  sin  is  felt,  earnest  and 
agonizing  prayers  are  oflered— and  as  the  anxious  and  convict- 
ed sinner  continues  to  read,  and  hear,  and  inquire,  and  pray, 
the  Holy  Spirit  gives  more  light;  and  by  that  means  the  sinner 
becomes  enabled  to  believe  the  word  of  God,  and  to  receive  the 
record.  Deeply  affected,  and  encouraged  by  his  power  to  save, 
and  his  love  and  compassion  for  lost  sinners,  he  ventures,  but 
with  a  trembling  heart,  to  give  his  guilty  soul  to  Christ,  to  be 
saved  on  the  terms  of  the  gospel.  It  is  then  the  holy,  heavenly 
seed  is  sown  in  his  heart,  where  it  vegetates,  takes  root,  and  first 


GROWTH    or    GRACE    IX    THE    HEART.  307 

appears  the  blade.  Our  text  is  a  description  of  the  growth  of 
grace  in  the  heart,  from  that  stage  of  it  we  have  mentioned — 
that  is,  from  the  blade  through  all  the  successive  stages  of  vege- 
tation until  it  becomes  the  ripe  corn  in  the  ear.  Let  us  endeav- 
our to  trace  out  this  resemblance. 

1.  The  seed  grows  spontaneously.  It  lias  in  itself  a  principle 
of  life  which  causes  it  to  vegetate;  it  requires  only  to  be  buried 
in  the  bosom  of  the  earth,  and  after  that  is  indebted  only  to  the 
liindly  influences  of  the  heavens,  for  the  earth  must  bring  forth 
the  fruit  of  itself.  The  husbandman  sleeps  by  night,  and  rises 
by  day;  he  can  do  nothing  in  the  process  by  which  it  comes  to 
maturity. 

It  is  just  so  with  divine  grace  sown  in  the  heart.  It  is  a  seed 
which  has  within  it  a  principle  of  life.  Peter  says — It  is  incor- 
ruptible, and  liveth  and  abideth  for  ever.  As  by  nature  we  have 
within  us  a  principle  of  natural  life,  so  by  regenerating  grace 
believers  receive  a  principle  of  spiritual  life:  and  this  life  ope- 
rates by  a  power  inherent  in  itself;  it  has  no  dependence  but  on 
that  God  who  gave  it  such  power.  The  exertions  of  ministers, 
however  unremitted,  cannot  make  it  grow — For  neither  is  he 
that  planteth  any  thing,  neither  he  that  watereth,but  God  giveth 
the  increase.  This  seed,  as  it  respects  this  particular  properly, 
is  like  the  spiritual  water  of  which  our  Lord  speaks,  which  in 
the  Christian's  soul,  is  a  well  springing  up  into  everlasting  life. 
It  grows  by  its  own  native  energy,  through  the  invigorating 
beams  of  the  sun  of  righteousness,  and  the  dews  and  showers  of 
the  Spirit  of  God.  We  are  not,  however,  to  imagine  that  reli- 
gion will  flourish  in  our  souls  without  proper  cultivation.  IT  we 
have  no  power  to  cause  the  heavenly  seed  to  grow,  this  does  not 
imply  that  we  have  nothing  to  do.  It  is  God  that  makes  every 
stalk  of  wheat  and  corn  on  your  fields  to  grow;  but  then  he  re- 
quires that  you  shall  plough  and  sow.  Just  so  in  religion;  with- 
out the  power  of  God,  the  verdant  blade  would  not  be  seen  to 
shoot  out  of  the  earth,  neither  would  the  ear  grow,  and  after 
that  the  full  corn  in  the  ear — yet  through  the  whole  of  this  spi- 
ritual process  the  Christian  co-operates  with  God  by  the  instru- 
mentality of  means. 


308  GROWTH  or  GRACE  IN  THE  HEART. 

2.  The  growth  of  the  pplritual  seed  is  incomprehensible  and 
innperccptihie;  no  man  knows  how  the  grain  vegetates  in  the 
earth. — II  first  dies,  and  then  springs  up;  and  then  how  changed 
its  appearance  as  it  puts  forth  the  fi^vean  blade!  This  is  a  mys- 
tery none  can  explain.  Equally  mysterious,  and  somewhat  si- 
milar, is  the  change  that  passes  on  the  believer  when  born  again 
— He  dies  to  sin  and  to  himself;  all  old  things  are  done  away,  and 
all  things  are  made  new.  But  we  know  not  how  the  Spirit  of 
God  acts  on  the  powers  of  the  mind,  and  feelings  of  the  heart — 
we  know  that  the  seed  has  grown  by  the  effects,  and  by  seeing 
the  blade.  By  evidence  equally  clear,  we  discover  that  God  has 
changed  the  heart — but  how  we  cannot  tell.  The  Lord  conf>- 
pares  the  agency  of  the  Spirit  to  the  wind,  whose  rise  and  pro- 
gress we  are  unable  to  ascertain.  But  if  the  Spirit's  agency  is 
mysterious  and  incomprehensible,  shall  we  doubt  its  reality,  when 
the  elKjcts  before  our  eyes  exhibit  a  sinner  changed  into  a  holy, 
pious,  godly  saint?  Ceitainly  not,  any  more  than  we  ought  to 
doubt  that  the  sown  seed  is  changed  when  we  see  its  green  blades 
cover  the  face  of  the  earth.  Nature  knows  just  as  little  of  the 
manner  in  which  the  change  has  been  produced  in  the  one  as 
the  (;ther.  We  can  also  see,  from  time  to  time,  that  the  grain 
has  grown — but  we  cannot  see  it  extending  its  length.  And 
just  so  it  is  with  grace  in  the  heart — and  this  leads  us  to  observe 
.  3.  Its  growth  is  gradual — it  does  not  instantly  spring  up,  and 
become  fit  for  the  sickle;  it  passes  through  many  different  stages 
before  it  arrives  at  maturity. —A  small  blade  first  appears,  young 
and  tender,  and  during  the  changes  of  the  weather,  it  seems 
eith.-'T  to  wither  or  grow  more  flourishing.  At  length,  it  ears, 
fills  and  ripoiis,  and  the  husbandman  gathers  the  crop  which 
God  hath  given  him,  as  tlie  increase  of  his  seed  sown.  It  is  just 
so  in  the  work  ot  grace  — first  the  blade,  next  the  ear,  and  then 
the  full  corn  in  the  ear,  arise  in  regular  and  progressive  succes- 
sion. We  have  already  intimated,  that  a  Christian,  even  in  his 
earliest  attainments,  is  as  really  changed  from  what  he  ever  was 
before,  as  a  grain  of  wheat  when  it  putsft)ith  the  blade — he  now 
feels  himself  a  sinful,  helpless  creature,  and  he  cleaves  to  Christ 
as  a  suitable  a;id  all-sufficient  Saviour,  and  shows,  by  leading  a 


GROWTM    or    GRACE    IN    THE    HKaRT.  309 

life  of  prayer  and  walclifulness,  that  he  is  really  quickened  from 
the  dead— ycl  he  is  only  a  babe  in  Christ — his  graces  are  feeble, 
and  his  attainments  small;  his  spiritual  knowl.^dge  is  very  limit- 
Cf',  his  failh  weak,  and  his  hope  wavering;  but  his  heart  is  warm 
with  iove,  and  he  is  longing  and  striving  to  know  more  of  the 
glorious  gospel,  and  to  be  enabled  to  rest  on  the  finished  salva- 
tion of  his  Gud;  and  as  he  approximates  the  next  stale,  repre- 
sented by  the  corn  in  the  ear,  his  views  brighten,  his  self-know- 
ledge deepens,  Christ  appears  more  precious,  until  he  obtains  a 
knowledge  of  his  acceptance  wi<h  God,  and  is  ass-ured  thai  he 
has  an  interest  in  the  redemption  which  is  in  Christ;  then  his 
love  begins  to  burn  with  purer  and  stronger  flame— joy,  peace, 
and  gratitude  fill  his  heart,  and  praises  and  thanksgivings  flow 
from  his  lips.  Now  the  work  of  self-denial  is  less  difficult;  he 
lives  more  above  the  world,  has  more  strength  to  endure  spi- 
ritual conflicts,  and  with  ureater  ardor  and  success  he  fights  tlie 
good  figlil  of  faith.  After  much  experience,  he  becomes  like 
the  full  corn  in  the  ear;  his  views  of  himself  are  more  humiliat- 
ing, ana  he  lives  more  entirely  by  failh  on  Chri.st — now  he  is 
transformed  into  the  image  of  his  divine  Lord,  from  glory  to 
glory,  by  the  Divine  Spirit;  and  in  an  eminent  and  uniform  man- 
ner, he  brings  foith  the  fruits  of  righteousness,  which  arc,  by  Je- 
sus Christ,  to  the  glory  and  praise  of  God.  Now  he  exemplifies 
the  Christian  character — uniformly  and  consistently  his  light 
shines,  and  men  see  iiis  good  works,  and  glorify  his  Saviour;  and 
there  is  an  evident  ripeness  in  all  the  fruit  he  brings  forth,  and 
he  daily  lives  in  expectation  of  the  heavenly  harvest,  and  the 
happy  moment  when  the  Lord  shall  call  him  home. 

4.  This  whole  process  is  carried  on  with  a  view  to  the  har- 
vest. The  husbandman  in  every  pari  of  his  labor  has  the  har- 
vest in  view;  he  manures,  ploughs  and  sows  his  ground  in  hopes 
of  reaping  at  last — Behold,  says  James,  the  hiisbandnian  wait- 
eth  fur  the  precious  fruit  of  the  earth,  and  hath  long  patience  for 
it — until  lie  receive  the  early  and  latter  rain;  and  when  the 
harvest  is  come,  he  then  puts  in  the  sickle,  for  it  is  ripe. 

And  just  so  God  puts  his  grace  into  the  souls  of  men  to  pre- 
pare them  for  glory.     The  very  first  infusion  of  a  principle  of 


310  GROWTH    OF    GRACE    IN    THE    HEART. 

holy  life  into  the  heart,  is  in  order  to  eternal  happiness.  And, 
therefore  it  is,  that  God  protects,  cultivates  and  cherishes  the 
seed  sown  by  his  own  Spirit;  he  causes  hi^j  word  preached  to 
distil  upon  it  as  the  dew  and  the  clouds  of  his  ordinances,  to 
pour  upon  it  their  fertilizing  influence;  the  sun  of  righteous- 
ness shines  upon  it  with  his  warm  and  enlivening  beams,  and 
even  the  gloomy  clouds  of  desertion,  and  the  chilling  winds  of 
temptation  are  overruled  to  promote  its  growth.  And  thus  the 
Christian  becomes  ripe  in  every  grace— his  heart  is  full  of  the 
love  of  Christ — he  is  filled  with  all  the  fulness  of  God,  and  he 
longs  to  be  with  Christ,  which  is  far  better.  And  as  the  husband- 
man gathers  his  wheat  into  the  granary  when  it  is  prepared  for 
it,  so  the  Lord  receives  his  people  into  the  everlasting  mansions 
when  they  are  fully  meetened  for  them;  then  will  their  Saviour 
God  rejoice  over  them  as  the  reward  of  his  sufTerings — in  them 
he  will  see  the  travail  of  his  soul  and  be  satisfied;  ministers  w"ho 
labored  under  Christ,  for  their  good,  will  rejoice  with  him,  and 
then  will  the  promise  be  fulfilled — That  both  he  that  soweth, 
and  he  that  reapeth  may  rejoice  together. 

IMPROVEMENT. 

From  this  subject  we  learn,  that  the  growth  of  piety  in  the 
heart  is  like  seed  sown  in  the  earth,  gradual  and  progressive. 
Therefore,  those  who  are  engaged  for  the  salvation  of  souls 
ought  not  hastily  to  conclude  that  they  are  laboring  in  vain,  and 
spending  their  strength  for  nought,  because  the  fields  are  not 
immediately  white  to  the  harvest.  Let  us,  in  believing  hope, 
commend  the  seed  to  him,  who,  by  the  secret  energy  of  his  con- 
tinued influence,  can  give  a  sure  and  full  increase;  let  us  prose- 
cute our  work  with  cheerfulness  and  confidence,  leaving  events 
to  God,  expecting  that  the  promised  success  shall  in  due  time 
attend  your  labors — For  as  the  rain  cometh  down,  and  the  snow 
from  heaven,  and  returneth  not  thither,  but  watereth  the  earth, 
and  maketh  it  bring  forth  and  bud,  that  it  may  give  seed  to  the 
sower,  and  bread  to  the  eater,  so  shall  it  be  with  the  word  of 
the  Lord.  In  the  morning  sow  thy  seed,  and  in  the  evening 
withhold  not  thy  hand,  for  thou  knowest  not  whether  shall  pros- 


enOWTII    OF    ORACK    IT    THK    IlF.ART.  311 

per  citlicr  this   or  that,  or  uhethcr  they  both  sliall  be  aHke 
good. 

Weak,  trcmbHng  believers  may  derive  encouragement  and 
consolation  from  tiiis  subject. — The  seed  lies  for  a  time  under 
the  clod  before  it  vegetates,  and  the  green  blade  becomes  visi- 
ble— you  may  be  greatly  distressed  with  doubts  and  fears  that 
the  good  work  has  not  commenced  in  your  heart,  because  you 
are  not  sensible  of  any  spiritual  growth,  and  because  you  can 
perceive  no  distinct  and  clear  marks  of  grace  upon  your  soul. 
We  ought,  indeed,  with  deepest  attention,  to  examine  our  own 
hearts,  and  solemnly  and  intensely  inquire,  w  hcther  a  holy  spi- 
ritual life  be  implanted  in  our  hearts — nor  ought  we  to  rest  con- 
tented with  slow  and  low  degrees  of  growth;  but  then  we  must 
expect  a  variety  of  seasons  in  the  spiritual  life.  Often  the  young 
Christian  rejoices  in  the  persuasion,  that  he  feels  the  vital  prin- 
ciple in  his  heart,  and  he  thinks  his  heart  will  ever  glow  with 
love  to  his  Saviour — yea,  that  he  cannot  but  rejoice  for  ever. 
But  soon  he  feels  a  change,  his  comforts  are  withdrawn;  he 
seems  to  have  lost  the  spirit  of  prayer — he  seems  to  receive  no 
advantage  from  the  preached  word — indwelling  sins  appear  to 
revive  and  gain  strength — he  thinks  all  the  hopes  he  entertained 
were  presumptuous,  and  his  joys  mere  delusions — he  cries  for 
mercy,  but  awful  justice  appears  to  be  against  him— clouds  of 
despondency,  dark  and  threatening,  gather  around  him — waves 
of  deep  distress  roll  over  him,  and  day  and  night  he  cries  after 
an  absent  Saviour. 


SERMON  XXXV. 


TRUE  AIVD  COUNTERFEIT  RELIGION. 


"Wknsopvpr  cornelh  to  me,  and  heartth  my  sayings,  and  doe.lh  them,  I 
rvill  show  you  to  whom  he  is  like:  He  is  like  a  man  which  bnilt  an 
housp,  and  diirged  deep,  and  laid  the  foundation  on  a  rock;  and  when 
the  flood  arose,  the  stream  beat  vehemently  upon  that  house,  and  could 
not  shake  U;  for  it  was  founded  upon  a  rock.  But  he  that  heareth, 
and  doelh  not,  is  like  a  man  that,  without  a  foundation,  built  an  house 

■  vpon  the  earth;  against  which  the  stream  did  beat  vehimently,  and 
immediately  it  ft  II;  and  the  ruin  of  that  house  was  greats — LiiK£  VI 

CHAP.,  XLVII — XLIX   VLRSE. 

It  is  evident,  from  the  connexion  of  our  text  wilh  the  verse 
that  precedes  it,  that  it  is  our  Lord's  design  in  this  place,  to  con- 
demn a  fatal  error,  which  was,  at  that  time,  widely  extended. 
It  consisted  in  believing,  or  in  acting  as  if  persons  did  believe, 
that  to  say  to  liim — Lord,  Lord — that  is,  to  proft-ss  publicly  his 
religion,  was  alone  sufficient  to  obtain  salvation.  This  our  Lord 
most  solemnly  denies,  and  at  the  same  time  declares — That 
they  only  shall  be  admitted  into  the  kingdom  of  heaven  who 
do  the  will  of  his  heavenly  Father.  And  having  pronounced 
this  immutable  decision  by  a  strong  comparison,  or  kind  f>f  pa- 
rable, he  represents  the  difTerent  characters  and  distinctions  of 


TRUB    A\D    COL'NTERFKIT    RKLlOlO,^.  31 3 

those  \vlio  possess  the  form  and  power  of  godliness,  and  those 
•who  retain  the  former,  bnt  deny  the  latter.  We  will  now  make 
some  observations  on  this  parable,  with  the  view  of  exhibiting 
these  dillerent  characters  and  conditions. 

1.  We  would  remark — that  the  two  bviilders  spoken  of  in  our 
text,  are  not  intended  to  point  out  the  real  Christian  as  di^tin- 
guished  from  the  openly  wicked;  but  are  designed  to  distinguish 
the  real  Christian  from  those  who,  of  all  mankind,  resemble  him 
the  most,  and  yet  do  not  possess  his  real  distinguishing  charac- 
ter. 

Before  sin  came  into  the  world  all  was  beauty,  order  and  har- 
mony in  the  works  of  God.     But  the  introduction  of  sin  not  only 
filled  the  souls  of  men  witli  the  ragings  of  disorderly  passions, 
but  it  also  spread  disorder  through  all  the  elements  of  nature, 
exciting  them  to  raging  conflicts  with  each  other.     Hence  have 
come  burning  heats,  pinching  colds,  and  the  wild  fury  of  storms 
and  tempests.     And  to   secure  themselves  from  the  injury  to 
which  these  exposed  them,  as  well  as  to  be  protected  from  rob- 
bers, men  were  compelled  to  construct  houses.     The  principal 
design  of  a  house  is  not  display  and  splendor — the  first  and  es- 
sential quality  is,  that  it  be  durable.     To  what  purpose  is  it  that 
your  house  be  magnificent,  that  it  allord   you  every  conveni- 
ence, if,  owing  to  its  extreme  frailty,  you  are  every  moment  lia- 
ble to  be  crushed  to  death  under  its  ruins?  A  house  may  not  only 
be  liable  to  fall  on  account  of  the  deficiency  of  its  materials,  and 
the  imperfect  manner  in  which  its  parts  have  been  put  together; 
there  are  many  external  causes  that  may  effect  its  destruction — 
the  winds  and  rains  may  have  a  hurtful  influence  on  the  mate- 
rials that  compose  it — the  rains  may  form  torrents,  and  wear 
away  the  ground  around  and  under  it.     That  your  house  be  se- 
cure and  resist  all  these,  it  must  be  built  of  good  materials,  skill- 
fully and  strongly  put   together,  and  it   must  stand  on  a  solid 
foundation.     Whoever,  then,  builds   his   house  of  decayed  and 
weak  materials,  and  erects  on  the  yielding  earth  or  crumbling 
sand,  surely  acts  as  a  fool.     That  building  alone  can  be  expect- 
ed to  resist  the  winds,  rains  and  torrents,  that  has  for  its  founda- 
tion the  solid   rock.     How  easily  may  we  apply  all  tfiis  to  tho 
40 


314  TRUE    AN'D   COUA'TERFEIT    RELIGIOff. 

Ivvo  characters  it  is  designed  to  represent,  [n  this  hrst  point 
they  seem  to  agree — they  both  desire  to  obtain  at  hist  that  eter- 
nity of  blessedness  promised  to  the  people  of  God.  All  who 
make  a  profession  of  religion,  profess  to  inquire  what  they  shall 
tlo  to  be  saved,  how  they  may,  at  last,  arrive  at  heaven.  By 
the  two  houses  in  our  text,  we  are  to  understand,  therefore,  the 
respective  means  used,  and  desires  and  hopes  entertained  by 
these  two  different  characters,  of  at  last  obtaining  heaven's  hap- 
piness. 

2.  Remark,  We  observe,  at  the  very  commencement,  this 
radical  difference — Christ  says,  of  the  first — "He  cometh  to  me." 
This  is  beginning  on  the  true  foundation — and  absolutely  neces- 
sary to  an  entrance  on  the  divine  life.  There  is  a  rock  provided 
for  souls  on  which  to  build  their  hopes,  and  that  rock  is  Christ; 
it  is  laid  for  a  foundation,  and  other  foundation  can  no  man  lay. 
By  coming  to  Christ,  we  are,  then,  to  understand,  placing  our 
hopes  of  heaven  upon  the  fullness  of  his  merits  for  the  pardon  of 
sin,  and  for  the  power  of  his  Spirit  to  sanctify  our  natures;  and 
the  preaching  of  his  intercession  for  the  conveyance  of  all  that 
good  which  he  has  purchased  for  us.  Those  who  thus  build  on 
Christ,  do  sincerely,  freely,  and  fully  receive  him  as  their  Prince 
and  Saviour,  conforming  their  hearts  and  lives  to  all  the  rules 
of  his  holy  gospel.  All  who  do  not  thus  come  to  Christ,  under 
a  sense  of  their  own  guilt  and  helplessness,  have  no  pretensions 
to  goodness  but  such  as  are  vain  and  false — For  they  are  obnox- 
ious to  the  curse  of  the  law,  and  the  wrath  of  God. 

But  of  the  other  it  is  not  said,  that  he  comes  to  Christ.  No, 
he  resembles  multitudes  who  hope  for  salvation;  but  their  hope 
does  not  rest  on  the  true  foundation — they  have  never  had  a 
right  view  of  their  own  sinfulness — never  felt  their  desert  of 
God's  wrath,  nor  seen  their  need  of  a  mediator;  their  pride  has 
never  been  subdued,  nor  have  they  ever,  as  perishing  sinners, 
fled  for  refuge  to  Christ,  exclaiming — Save  Lord,  or  we  perish. 

Again,  it  is  said  equally  of  both,  that  they  hear  Christ's  say- 
ing— Those  who  come  to  him,  come  not  only  to  be  saved,  but 
to  be  fully  instructed  in  his  mind  and  will.  With  this  view  they 
study  the  scriptures,  and  meditate  upon  them  day  and  night; 


TRUE    AND    COL'XTERFEIT    HELIGIOV.  315 

with  this  view,  also,  they  attend  the  ordinances,  and  receive  the 
word,  not  as  the  word  of  man,  but  as  it  is  in  truth — the  word  of 
Cod — tliey  desire  to  know  their  Masters's  will,  that  they  may 
do  it. 

The  others  hear,  also — and  often  hear  with  great  delight — 
like  those  spoken  of  by  Ezekiel,  who  speak  one  to  finother,  even 
one  to  his  brother,  saying — "Come,  1  pray  you,  and  hear  what  is 
the  word  that  cometh  fresh  from  the  Lord.  And  they  come 
unto  thee  as  the  people  cometh,  and  sit  before  thee  as  my  peo- 
])le,  and  they  hear  thy  woids,  but  they  will  not  do  them."  "Yet 
they  seek  me  daily,  and  delight  to  know  my  ways,  as  a  nation 
that  did  righteousness,  and  forsook  not  the  ordinance  of  their 
God." 

Again,  it  is  said  of  one  of  these  builders,  that  they  come  to 
Christ,  hear  his  sayings  and  do  them — of  the  other,  he  hears 
Christ's  sayings,  but  doeth  them  not.  The  first  does  not  rest  in 
merely  hearing  (^^hrist's  sayings,  he  goes  forth  to  do  them — He 
desires  to  know  his  will  that  he  may  do  it.  lie  loves  the  most 
searching  sayings,  because  they  discover  to  him  the  evil  of  his 
own  heart,  and  lead  him  to  aspire  after  a  fuller  conformity  to 
the  divine  image — nor  does  he  rest  until  he  feels  every  thought 
and  desire  captivated  to  the  obedience  of  Christ.  To  do  what 
Christ  says,  is  to  avoid  all  sin,  to  purify  ourselves  from  all  de- 
filement of  flesh  and  spirit;  to  exercise  all  Christian  graces,  and 
to  perfect  holiness  in  the  fear  of  the  Lord.  Not  that  this  obe- 
dience is  the  meritorious  cause  of  our  final  happiness,  but  be- 
cause without  personal  holiness  we  cannot  be  the  objects  of  the 
divine  favor — the  declarations  of  Christ,  the  perfections  of  God, 
the  design  of  redemption,  the  nature  of  faith,  the  believer's  peace, 
all  the  moral  laws  contained  in  the  Old  and  New  Testament,  all 
the  sanctions  of  these  laws,  the  whole  voice  of  revelation,  what 
is  said  of  the  final  judgment,  and  of  the  nature  of  heavenly  hap- 
piness— all  unite  in  declaring  that  if  we  do  not  do  what  Christ 
has  said,  we  never  can  be  saved.  The  Christian,  therefore, 
obeys;  and  he  obeys  from  the  heart,  and  testifies  his  love  to 
Christ  by  keeping  his  commandments.  The  other,  like  Ilerod, 
may  do  many  things,  but  their  obedience  will  be  partial — there 


SI  6  TRUE    A\D    COUMERFEIT    RELIGIOX. 

will  be  some  darling  lust  with  which  they  will  not  part;  when 
required  to  pluck  out  the  right  eye,  and  to  cut  off  their  right 
hand,  they  will  turn  away,  exclaiming — This  is  an  hard  saying, 
who  can  bear  it? 

Again,  they  both  entertain  hopes  of  acceptance  with  God,  and 
future  happiness.  The  Christian's  hope  rests  upon  Christ,  the 
roclv,  and  is  commensurate  with  a  living  faith  in  his  merits;  it 
confidently  relies  on  the  accomplishment  of  the  divine  promises, 
animates  the  soul  in  the  discharge  of  duty,  and  is  its  anchor  sure 
and  steadfast.  It  is  not  a  confidence  that  we  are  in  a  fair  way 
to  glory,  while  strangers  to  real  sanctification  and  newness  of 
life,  for  every  one  that  has  this  hope  in  him,  purifies  himself  as 
the  Saviour;  what  he  hopes  to  enjoy  is  pure  and  holy.  How 
different  is  this  hope  from  that  of  the  foolish  builder;  his  hope 
has  no  foundation  but  the  yielding  earth — he  does  not  build  on 
the  rock,  but  on  himself,  on  his  own  worthiness,  or  his  own 
works;  he  takes  encouragement  from  comparing  himself  with 
other  men,  the  soundness  of  his  creed,  the  duties  he  performs,  or 
his  good  intentions  and  resolutions. 

Again,  we  are  informed  that  these  hopes  will  be  tried,  every 
man's  religion  will  be  brought  to  the  test — The  stream  will  beat 
vehemently  upon  the  house.  The  man  who  builds  his  upon  a 
rock,  expects  that  tempests  will  arise,  that  misfortunes,  troubles, 
trials,  and  temptations  will  assail  his  building,  that  a  dying  hour, 
and  the  final  judgment  will  try  its  foundation.  This  man,  there- 
fore, will  be  satisfied  with  no  religion  but  that  which  will  stand 
the  test  of  scripture,  for  he  knows  that  no  other  will  prove  suffi- 
cient in  the  hour  of  trial — and,  therefore,  when  storms  come, 
when  tempests  rage,  and  the  torrent  beats,  he  feels  himself  se- 
cure: then  he  finds  the  benefit  of  having  digged  deep,  and  laid 
his  foundation  well,  for  then  he  stands  immoveably  secure — no 
winds  of  temptation,  nor  storms  of  persecution  will  shake  his 
faith,  nor  sweep  away  his  integrity;  when  others  fall  from  their 
own  steadfastness,  he  stands  fast  in  the  Lord,  and  the  power  of 
his  might;  amidst  the  greatest  sorrow  and  distress,  he  will  keep 
his  comfort,  peace,  hope  and  joy;  he  will  encounter  death  with- 
out terror,  pass  through  the  dark  valley  without  dismay — still 


TRUE    AND    C0UNT1lRFF.it    riLLIClOX.  317 

retaining  his  confidence,  knowing  in  whom  he  has  believed;  he 
will  be  approved  by  the  Judge,  will  stand  the  test  of  the  great 
day,  and  will  be  crowned  with  endless  glory.  The  everlasting 
salvation  of  every  soul  that  builds  on  Christ  is  secured — in  death 
and  judgment  they  are  safe — obedient  believers  are  kept  by  the 
power  of  Christ,  through  faith  unto  salvation,  and  shall  never 
perish. 

On  the  other  hand,  those  who  rest  in  a  bare  hearing  of  the 
sayings  of  Christ,  and  do  not  live  up  to  them,  are  but  preparing 
for  a  fatal  disappointment;  they  are  like  a  man  who  builds  his 
house  without  a  foundation;  he  pleases  himself  with  hopes  that 
are  groundless— they  will  yield  him  no  true  comfort  and  satis- 
faction in  trouble;  they  will  be  no  defence  against  temptations. 
How  many  a  fair  fabric  has  been  built  without  a  foundation, 
and  been  shaken  to  pieces  in  the  winds  of  temptation!  But  should 
mere  pretenders  to  religion,  erect  a  building  that  would  preserve 
its  appearance  or  durability  through  all  the  trials  of  life,  and 
even  to  stand  firm  in  the  house  of  death,  yet  it  will  never  bear 
the  scrutiny  of  the  final  judgment — it  will  fall  in  that  last  storm, 
when  the  builder  has  most  need  of  it,  and  expected  it  would 
shelter  him;  it  will  fall  when  it  shall  be  too  late  to  build  another 
— it  will  fall  and  crush  him  to  atoms.  O  that  we  well  consider- 
ed this,  and  that  all  of  us  would  build  as  for  eternity. 

My  brethren,  it  is  of  great  importance,  in  preaching  the  gos- 
pel, to  discriminate  between  the  ditferent  characters  to  whom 
we  deliver  our  message,  and  to  separate  the  precious  from  the 
vile.  If  this  be  neglected,  hypocrites,  and  wicked  persons  of 
every  description,  will  hold  fast  their  delusions,  and  many  of  the 
righteous  continue  to  struggle  with  their  fears. 

The  utmost  fidelity  ought  to  be  employed  in  the  discharge  of 
this  part  of  ministerial  duty.  Our  Saviour,  who  s])nke  as  never 
man  spake,  has,  on  this,  as  on  every  otlier  point,  given  us  an  ex- 
ample; he  always  so  applied,  and  opened  every  subject  to  the 
hearts  and  consciences  of  his  people,  that  none  but  the  wilfully 
blinded,  could  mistake  their  real  character  and  condition.  In 
closing  this  subject,  let  us  follow  his  example  by  placing  in  con- 


318  TRUE    AND    COUNTERretT    RELIGIOff. 

trast,  for  a  moment  or  two,  the  different  persons  whom  we  have 
described. 

1.  Consider  the  blessedness  of  those  who  have  come  to  Christ, 
hear  his  sayings,  and  do  them;  wiio,  as  the  apostle  expresses  it 
— Lay  a  good  foundation  against  the  time  to  come,  through 
sanctification  of  the  Spirit,  and  belief  of  the  truth.  The  mercy 
of  God  will  be  their  city  of  refuge.  They  believe  in  Christ,  and 
by  him  they  hope  to  be  saved;  they  study  his  doctrines,  practise 
his  lessons,  follow  his  example,  are  transformed  into  his  likeness 
in  righteousness  and  true  holiness;  they  are  working  out  their 
own  salvation  with  fear  and  trembling,  with  perseverance,  con- 
fidence and  joy;  having  the  witness  of  the  Spirit,  they  humbly 
adopt  this  language  of  exultation — Who  shall  separate  us  from 
the  love  of  God?  they  know  it  would  ofTend  their  heavenly  Fa- 
ther to  doubt  his  finishing  the  good  work  he  has  begun  in  them, 
that  it  would  ofTend  their  Redeemer  to  doubt  that  he  loves,  or 
that  he  will  love  them  to  the  end.  In  this  sweet  and  lawful  as- 
surance, they  collect  all  the  fruits  of  the  sweet  promises  of  future 
felicity  and  glory;  they  think  of  the  time  when  their  sighs  and 
sorrows  shall  flee  away,  and  they  enter  into  the  joys  of  their 
Lord;  they  read  the  descriptions  of  heaven,  and  their  hearts 
burn,  and  are  filled  with  inexpressible  delight;  they  are  already 
citizens  of  the  New  Jerusalem,  and  fellow  citizens  with  the 
saints;,  as  their  years  roll  on  they  progress  in  holiness,  their  as- 
surances increase,  their  joy  augments,  and  their  desires  of  being 
with  God  are  inflamed — like  sailors,  who  have  been  long  tossed 
on  the  billows  of  the  stormy  ocean,  long  beaten  by  many  a  tem- 
pest, and  narrowly  escaped  many  rocks,  discover,  at  last,  the 
long  wished  for  harbor  with  delight.  True  believers,  instead  of 
feeling  terror  in  death,  rejoice  that  the  long  wished  for  hour  is 
come.  O  it  is  then  they  know  their  house  is  built  upon  the 
rock — absolved  in  their  own  hearts,  without  fear,  they  leave 
the  body,  and  prostrate  themselves  at  the  feet  of  their  Judge. 
Weighed  in  the  balance,  they  are  not  found  wanting;  their 
names  are  in  the  books — their  Saviour  receives  their  spirits  into 
his  own  bosom,  assigns  them  the  place  prepared  for  them  by 
everlasting  love,  and  there  thev  shall  ever  be  with  the  Lord. 


TRUE    AND    COUXTFRIFIT    RKLIGIOJf.  010 

Now  think  of  those  who  are  IjiiiliHDg  on  the  sand — think  o1" 
the  ruin  and  destruction  of  their  hopes,  w^hen  ihe  powers  of 
heaven  shall  be  shaken,  when  the  torrents  of  hre  and  brimstone 
sliall  rage;  think  of  the  sliame  that  will  cover  them,  the  terror 
that  will  seize  those  who  have  been  hoping  for  glory,  honor  and 
peace,  but  will  receive  tribulation  and  anguish!  We  are  told, 
every  man's  works  will  be  tried  as  by  fire — what,  then,  will  be- 
come of  those  who  have  been  trusting  to  a  profession,  external 
duties,  a  partial  obedience,  and  mere  empty  performances,  as 
the  means  and  certainty  of  entering  into  paradise?  With  joy 
they  apply  to  themselves  the  precious  promises  of  the  gospel, 
and  look  forward  to  the  time  when  they  hope  to  enjoy  those 
pleasures  that  are  at  God's  right  hand  for  evermore.  With 
these  delusive  expectations  they  approach  their  last  hour,  and 
in  death  put  out  their  hands  to  lay  hold  of  the  crown  of  life — 
but  in  the  instant,  when  the  last  breath  departs,  with  despair 
and  horror  they  will  see  their  souls  in  all  their  turpitude,  guilt 
and  misery;  in  the  instant  when  they  expected  to  meet  God  in 
joy,  they  will  cry  to  the  rocks  and  mountains  to  hide  them  from 
his  presence — but  they  must  come  forth  and  hear  the  irrevoca- 
ble sentence  of  their  eternal  destruction — a  sentence  that  will 
be  executed  as  soon  as  pronounced — a  sentence  they  shall  en- 
dure and  justify  through  eternal  ages,  O  brethren,  the  triumph- 
ing of  the  wicked  is  short,  and  the  joy  of  the  hypocrite  but  for  a 
moment — though  his  excellency  mount  up  to  the  heavens,  and 
his  head  reach  unto  the  clouds,  yet  he  shall  perish  for  ever, — 
The  hypocrite's  hope  shall  perish,  and  his  trust  be  a  spider's 
web — he  shall  lean  upon  his  house,  but  it  shall  not  stand — he 
shall  hold  it  fast,  but  it  shall  not  endure. 


SERMON  XXXVI. 


GODLINESS  ARfD  ITS  ADTANTAGES. 

"For  bodily  exercise  ■profit.eth  Utile;  but  godliness  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is,  and  of  that  lohich  is  to 
come.^^ — 1  Timothy  iv  chap.,  viii  verse. 

As  long  ago  as  in  the  days  of  the  prophet  Malachi,  there  ex- 
isted ruinous  prejudices  against  godHness;  there  were  those,  at 
that  time,  who  said — It  is  vain  to  serve  God,  and  what  profit  is 
it  that  we  have  kept  his  ordinances,  and  that  we  have  walked 
mournfully  before  the  Lord  of  Hosts?  And  at  this  day,  the  very- 
same  language  falls  from  the  lips  of  the  j)erverse  and  corrupted 
in  heart;  they  feel  that  they  cannot  practise  godliness  without 
maintaining  a  constant  war  with  their  dearest  inclinations,  with- 
out multiplying  bitter  sacrifices,  and  without  renouncing  their 
sweetest  pleasures.  And,  therefore,  it  appears  to  them,  that 
were  they  to  spend  their  days  in  the  practice  of  godhness,  they 
must  die  without  enjoying  the  pleasures  of  life.  But,  in  our 
text,  we  have  the  testimony  of  a  man  who  made  more  sacrifices 
in  the  cause  of  godliness,  performed  its  duties  as  extensively,  and 
■with  as  much  scrupulosity  as  any  man  who  ever  lived.  He  has 
left  us  an  account  of  what  he  did,  and  suffered;  and,  also,  of  the 


GODLINESS    AND    ITS    ADVAXTAgKS.  321 

advantages  he  received;  and  he  declares,  that  godliness  with 
contentment,  is  great  gain — yea,  he  tells  us — "That  godliness  Is 
profitable  unto  all  things,  having  promise  of  the  life  that  now  is, 
and  of  that  which  is  to  come."  Hut  the  language  of  the  text 
speaks  to  us  with  an  authority  infinitely  higher  than  the  testi- 
mony any  man  can  give,  however  wise,  competent,  or  experi- 
enced— it  is  the  language  of  God,  recorded  by  the  pen  of  Paul, 
by  the  authority,  and  under  the  direction  of  the  inspiring  spirit 
of  infallible  wisdom,  and  truth,  and  holiness.  It  is,  therefore,  a 
certain  truth,  "that  godliness  is  profitable  unto  all  things,"  and 
that  it  has  promise,  not  only  of  the  life  that  now  is,  but  of  that 
which  is  to  come.  Let  us,  then,  endeavour  to-day,  to  inquire 
into 

1.  The  nature  of  godliness. 

2.  To  point  out  its  advantages. 

I.  Godliness  comprehends  a  saving  knowledge  of  God;  it  con- 
sists in  having  just  ideas  of  his  adorable  perfections,  of  the  inetia- 
ble  dispensations  of  his  providence,  and  of  the  economy  of  his 
will  toward  us,  as  revealed  in  his  holy  word.  But  this  true 
saving  knowledge  of  God  is  far  more  than  the  merely  specula- 
tive knowledge  of  the  Divine  Being,  that  may  be  acquired  in  the 
exercise  of  our  natural  faculties,  whether  employed  in  contem- 
plating the  works  of  his  hands,  or  in  reading  the  volume  his 
Spirit  has  inspired;  it  is  a  knowledge  of  God  communicated 
through  these  means,  to  the  mind,  by  the  Holy  Spirit,  by  whom 
it  is  made  known  to  us,  that  God  is  our  God  in  Jesus  Christ, 
that  he  has  blotted  out  our  iniquities,  that  he  is  at  peace  with 
our  souls,  and  is  the  God  of  our  salvation;  this  is  a  saving,  expe- 
rimental knowledge,  possessed  alone  by  the  godly — he,  and  he 
alone  that  believeth,  knoweth  God,  and  loveth  God — this  is 
knowledge  that  fills  the  heart  with  humility,  gratitude,  confi- 
dence and  joy. 

II.  Godliness  comprehends  the  fear  of  God.  Of  the  wicked, 
it  is  said,  in  this  holy  book — That  there  is  no  fear  of  God  before 
their  eyes.  O  what  a  sad,  and  awful  description  of  character! 
It  is  also  said — The  fear  of  the  Lord,  is  the  beginning  of  wis- 
dom—just the  same  as  if  it  said — A  man  docs  not  even  begin  to 

-11 


323  GODLINESS    AXD    ITS    ADVANTAGES. 

be  wise,  until  he  begins  to  fear  God.  J3ut  this  is  not  a  servile 
fear,  it  is  a  holy  fear — an  afFectionate,  dutiful  fear — a  filial  fear, 
abiding  in  the  Christian's  heart,  through  every  stage  of  his  ex- 
perience, and  every  step  of  his  religious  progress — and  blessed 
is  the  man  that  thus  feareth  always.  However  advanced  in  ho- 
liness, we  still  need  grace,  whereby  we  may  serve  God  accept- 
ably, with  reverence  and  godly  fear. 

III.  Godliness  comprehends  love  to  God.  God  is  infinitely 
lovely,  and  all  men  are  under  everlasting  obligations  to  love 
him — yet  none  but  the  godly  do  love  him.  And  why  do  they 
love  him?  Because  they  know  he  first  loved  them,  and  because 
his  love  is  shed  abroad  in  their  hearts  by  the  Holy  Ghost — given 
unto  them — divine  love  has  come  home  to  their  hearts,  and 
therein  has  kindled  the  pure  and  heavenly  flame — they  know 
God  is  their  God,  they  feel  that  he  loves  them  through  Jesus 
Christ — and  knowing,  and  realizing  their  interest  in  him,  their 
hearts  love  him  in  return  with  supreme  affection. 

IV.  Godliness  comprehends  likeness  to  God.  The  renewed 
soul  is  created,  after  the  image  of  God,  in  righteousness  and  true 
holiness — the  image  of  God,  which  was  lost  by  the  fall,  is  re- 
stored when  the  Holy  Spirit  regenerates  the  soul — in  this  hea- 
venly change,  it  is  made  to  resemble  God,  and  again  bears  his 
moral  likeness.  Man,  thus  restored,  in  a  measure,  to  his  prime- 
val glory,  no  longer  places  his  thoughts  and  affections  upon 
things  that  are  upon  the  earth,  but  upon  God — his  mind  is 
placed  on  holy  and  heavenly  objects,  and  he  receives  the  im- 
press of  the  great  and  glorious  object  of  his  contemplation,  and 
is  changed  into  the  same  image  from  glory  to  glory. 

V.  Godliness  comprehends  intercourse  with  God.  Do  we  not 
seek  every  opportunity  for  enjoying  the  society  of  that  being, 
whose  excellences  we  know,  and  appreciate — of  whose  love  to 
us  we  have  no  suspicion  or  doubt,  and  whose  spirit  is  congenial 
■with  our  own?  so  when  we  know,  and  love  him  supremely, 
and  are  assured  of  his  love  to  us,  will  we  not  delight  to  have  in- 
tercourse with  him?  Now  prayer  is  the  medium  of  intercourse 
with  God — prayer  opens  the  gates  of  heaven,  and  lets  down  the 


GODLINESS    A\D    ITS    ADV.WTAGES.  333 

feeams  of  glory  on  the  pious  soul — prayer  keeps  the  fire  of  love 
always  burning  on  the  altar. 

VI.  Godliness  comprehends  obedience  to  God.  Godliness  is  prac- 
tical piety;  it  does  not  spend  its  time  and  energies  in  merely 
talking  about  God,  and  truth,  and  duty,  but  employs  its  powers 
in  doing  God's  will;  it  embodies  and  exemplifies  every  doctrine 
of  the  gospel,  and  every  precept  of  God's  holy  law,  in  act  and 
service — yes,  the  Christian  loves  the  just,  and  good,  and  holy 
God,  and  for  that  very  reason,  obeys  his  holy,  just,  and  good 
law — yes,  the  temper  and  life  of  the  godly  man  is  a  beautiful 
exemplification  of  all  that  is  true,  honest,  pure,  lovely,  and  of 
good  report. 

My  friends,  this  is  briefly  what  we  understand  by  godliness — 
it  is  vital  piety — it  is  experimental,  practical,  saving  religion — 
"it  is  profitable  unto  all  things" — a  religion  that  comes  from 
God,  has  a  supreme  regard  to  God — a  religion  that  conducts 
men  to  glory  and  to  God.  Other  attainments  may  be  profitable 
in  a  great  many  things,  but  this  in  every  thing;  other  things 
may  be  profitable  at  certain  seasons,  this  is  profitable  at  all  times 
— it  is  profitable  in  life,  in  death,  and  in  the  life  to  come — it  se- 
cures all  spiritual  and  temporal  blessings — it  enlarges  and  ele- 
vates the  mind,  gives  health  and  long  life  to  the  body,  and  be- 
stows riches,  honor,  and  pleasure. 

1.  It  secures  spiritual  blessings;  and  of  all  blessings  these  are 
the  most  precious  that  we  can  enjoy.  Are  they  alone? — we  have 
enough;  are  we  deprived  of  them? — nothing  can  compensate  for 
their  loss.  How  inestimable  the  privileges  of  the  godly!  they 
are  adopted,  introduced  into  the  covenant  of  God,  recognized  as 
the  children  of  God,  and  declared  to  be  the  heirs  of  his  ever- 
lasting kingdom;  they  are  justified  through  the  righteousness  of 
Jesus  Christ  imputed  to  them,  and  by  which,  they  are  entitled 
to  everlasting  life.  What  an  assembly  of  graces!  but  to  whom 
are  they  promised?  Alone  to  the  godly — without  holiness  no  man 
shall  see  the  Lord;  therefore,  to  holiness  all  the  promises  of 
grace  and  glory  are  certainly,  and  exclusively  made;  none  but 
the  pious  person  can  possess  an  assured  testimony  of  the  divine 
favor,  and  this  assurance  is  the  fruit  of  the  holy  movements  of 


324 


GODLINESS    AVD    ITS    ADVANTAGES. 


faith,  love,  and  godliness.  On  whom  does  God  pour  the  bene- 
dictions of  his  divine  favor?  The  Lord  preserveth  the  way  of  his 
saints — a  good  man  obtaineth  favor  of  the  Lord.  Read  over  in 
the  scriptures  the  edifying  lives  of  those  holy  persons,  whose 
godliness  is  there  proposed  for  our  imitation,  and  you  will  al- 
ways behold  them  gathering  the  fruits  of  their  piety  under  the 
shadow  of  the  wings  of  the  Almighty;  consider  those  persons 
amongst  ourselves,  whose  godliness  no  one  questions,  and  do  you 
not  behold  in  every  circumstance  of  their  lives,  the  sensible 
proofs  of  the  goodness  of  the  God  they  serve?  Go  and  ask  them — 
they  will  answer  you  without  hesitation,  and  declare — that  they 
are  guided  safely  through  snares  and  dangers  by  a  heavenly 
light;  they  will  tell  you,  that  they  experience  unspeakable  plea- 
sure in  submission  to  God — that  their  faith  is  their  crown  and 
glory,  the  earnest  of  their  salvation;  they  will  tell  you,  that  they 
are  inviolably  attached  to  their  duty — that  their  desires  are  re- 
gulated, their  passions  calmed,  their  conscience  peaceful,  and 
their  heart  a  continual  feasi;  they  will  tell  you,  that  they  have 
on  the  whole  armor  of  God,  and  that  they  feel  his  merciful  and 
almighty  arm  strengthen  them  in  their  combats,  and  giving 
them  victory  over  their  spiritual  enemies. 

2.  It  expands  and  elevates  the  mind.  We  are  so  constituted 
as  to  receive  impressions  from  the  objects  of  our  contemplation 
— do  we  behold  a  beautiful  landscape,  we  receive  a  correspond- 
ing impression;  are  we  placed  in  the  midst  of  grand  and  su- 
blime scenes,  we  receive  an  impression  of  sublimity  and  gran- 
deur. But  what  objects  so  lofty,  vast,  majestic,  and  glorious,  as 
those  which  are  presented  to  the  mind  in  religion?  The  be- 
liever's thoughts  are  always  occupied  in  contemplating  the  per- 
fections of  the  all-glorious  God — he  sets  the  Lord  always  before 
him;  the  glories  of  heaven,  the  joys  of  immortality,  the  myste- 
ries of  redeeming  love,  the  glorious  distinction  of  his  own  heaven- 
born  soul,  are  subjects  on  which  his  afTections  love  to  dwell;  and 
will  not  the  new  views  he  is  continually  receiving  of  these  great 
and  glorious  objects,  give  expansion  to  his  powers  of  intellect, 
and  greatly  enlarge  the  capacity  of  his  mind?    Yes,  there  is  no 


GODLINESS    AND    ITS    ADVANTAGES.  ^2't 

godly  man,  but  is  an  intelligent  man — a  man  of  good  and  sound 
understandinf;. 

It  gives  healtli  and  long  life  to  the  body — length  of  days  are 
in  her  right  hand,  and  in  her  left  liand  riches  and  honor — she  is 
a  source  of  life.  There  are  natural  evils,  sickness  and  pain — 
from  these  godliness  does  not  deliver  us,  and  because  we  are 
mortal  they  waste  away  our  lives;  but  from  many  wasting  dis- 
eases and  tormenting  pains  it  does  preserve  us — from  all  those 
that  arise  out  of  the  excessive  indulgence  of  the  bodily  appetites 
— from  envy,  wrath,  malice,  hatred,  anxious  cares,  worldly 
cares  that  prey  upon  the  soul,  and  guilty  fears  that  prey  upon 
the  soul,  and  those  other  disorders  of  the  mind  which  dry  up  the 
springs  of  life,  and  hasten  to  the  grave. — The  wicked  shall  not 
live  out  half  their  days;  yes,  the  days  they  live  are  unworthy 
the  naine  of  life — it  is  a  miserable  existence  dragged  out,  in 
which  the  noble  end  of  life  is  neither  sought,  nor  attained. 

It  gives  riches.  We  here  mean  riches  honestly  and  lionora- 
bly  acquired— for  surely,  riches  obtained  by  fraud,  duplicity  and 
crime,  cannot  be  considered  a  desirable  possession;  we  would, 
also,  observe,  that  riches  are  not  absolutely  necessary  to  happi- 
ness; in  themselves,  they  are  neither  good  nor  evil;  all  depends 
on  the  use  made  of  them — sometimes  they  precipitate  the  [)os- 
sessor  into  a  whirlpool  of  pride,  ostentation,  luxury,  sensuality, 
injustice,  forgetfulness  of  God,  impiety  and  hardness  of  heart 
— placed  in  the  hands  of  a  godly  man,  they  are  to  him  the 
happy  instruments  of  increasing  the  comfort  of  himself  and 
others — in  the  hands  of  one  man,  they  are  a  weapon  of  desola- 
tion, and  they  form  the  crown  of  another.  It  is  in  this  point  of 
view  the  scriptures  so  often  describes  the  dangers  of  riches;  and 
yet,  also,  represent  them  as  desirable  as  the  gift  of  God.  Here 
godliness  has  the  whole  advantage,  whether  it  be  to  acquire, 
preserve,  or  rightly  to  employ  riches. 

It  gives  honor.  If  a  post  of  honor  or  confidence  is  vacant,  and 
two  candidates  are  presented  to  your  choice — the  one,  a  man 
who  has  no  fear  of  God  before  his  eyes,  and  the  other  a  man  of 
godliness;  to  which  of  them  would  you  give  it''  Unless  society  is 
corrupted  and  gangrened  it  will  prefer,  and  decide  in  favor  of 


326  GODLINESS    AND    ITS    ADVANTAGES. 

the  pious  and  good — for  when  the  righteous  are  in  autliority 
the  people  rejoice;  but  when  the  wicked  beareth  rule  the  people 
mourn.  Public  honor,  however,  can  be  bestowed  only  on  a 
few,  and  we  know  it  is  not  always  the  reward  of  merit;  but 
every  godly  man  has  a  right  to  a  good  reputation,  and  that  is 
no  equivocal  glory — for  a  good  name  is  rather  to  be  chosen  than 
great  riches,  and  loving  favor,  than  silver  and  gold. 

It  gives  pleasure.  If  in  this  place  of  exile,  there  be  a  means 
of  gathering  some  roses  amidst  the  thorns  and  briars,  with  which 
our  paths  are  strewed,  that  means  is  godliness.  It  is  of  little 
importance,  said  a  wise  heathen,  to  our  happiness,  whether  a 
man  have  more  or  less  riches,  more  or  fewer  fields,  more  or  less 
external  honors;  but  that  which  is  important,  is  that  which  is 
essential  and  decisive,  to  be  good  and  virtuous.  Godliness  de- 
livers the  soul  from  trouble,  and  from  remorse,  the  greatest  ob- 
stacle to  our  pleasure,  which  tortures  the  guilty  even  in  the 
midst  of  their  joys;  it  delivers  from  the  fear  of  death,  it  sweet- 
ens all  lawful  enjoyments,  increases  their  number,  and  at  every 
step  opens  new  fountains  of  pleasure;  by  temperance  and  mode- 
ration, it  preserves  all  the  senses  in  that  degree  of  sprightliness, 
perfection,  and  purity,  so  absolutely  necessary  to  taste  real  plea- 
sure. Now,  brethren,  let  us  oppose  the  calmness  and  tranquil- 
lity of  the  godly  man,  to  the  storms  that  rage  in  the  hearts  of 
the  ambitious,  to  the  tormenting  cares  of  the  avaricious,  and  the 
frightful  tempests  that  agitate  the  soul  of  the  sensualist;  let  us 
oppose  the  resources  of  the  first  in  adversity  and  tribulation,  to 
the  resources,  or  rather,  the  despair  of  the  latter;  let  us  oppose 
the  vivifying  light  of  the  one,  to  the  thick  darkness  of  the  latter; 
the  holy  confidence  of  the  first,  to  the  never  dying  worm  that 
preys  upon  the  last — in  a  word,  let  us  oppose  the  godly  man 
dying,  to  the  sinner  dying — make  this  comparison  impartially, 
contrast  the  striking  points  of  both  cases,  and  what  will  be  the 
result?  It  will  be  this — if  there  were  no  future  life,  no  judgment 
to  come,  no  hell  to  avoid,  and  no  heaven  to  gain,  it  would  be  in- 
finitely better  to  follow  godliness  than  sin,  to  serve  God  than  the 
world.  Godliness  has  the  promise  of  the  life  that  now  is — hap- 
piness is  the  proper  destination  of  man;  without  this,  the  very 


GODLIVESS    AND    ITS    ADVAXTAGES.  327 

end  of  his  being  is  defeated.  Man  was  happy  when  God  made 
him;  and  though  this  happiness  is  lost,  yet  our  hearts  still  pant 
for  it.  Can  it  still  be  found?  O  yes,  it  is  found  in  godliness — 
Light  is  sown  for  the  righteous,  and  gladness  for  the  upright  in 
heart — religion  can  give,  and  does  give  happiness.  O  the  bliss 
of  the  peace  that  passeth  all  understanding!  you  may  tell  me  of 
a  godly  man  suffering  in  poverty  or  disease,  enduring  acts  of 
violence  or  persecution,  the  scorn  and  reproach  of  the  world, 
and  you  may  then  ask  me,  where  is  his  happiness?  I  will  tell 
you,  it  is  in  his  own  bosom — I  will  tell  you,  God  is  with  him  still, 
and  the  light  of  the  Holy  Spirit. 

It  is  profitable  in  all  the  relations  of  life.  It  is  a  blessing  to 
families — yea,  blessed  are  the  families  where  it  reigns;  godliness 
draws  closer  and  closer  together  the  inviolable  and  sacred  bonds 
in  which  husband  and  wife  are  united;  it  secures  peace,  con- 
cord, fidelity,  esteem,  deference,  and  the  most  tender  affection; 
even  should  poverty  and  indigence  be  their  lot,  there  will  be  no 
complaints,  no  murmurs;  piety  sweetens  the  most  rigorous  situ- 
ation, and  if  riches  be  their  portion,  it  guards  against  the  snares 
of  opulence;  in  their  dwclHng  God  is  adored,  blessed,  and  in- 
voked; all  their  plans  and  wishes  are  founded  on  his  holy  will, 
and  they  bless  him  for  his  goodness.  When  religion  enters  a 
house,  it  harmonizes,  sanctifies,  sweetens  and  beatifies  the  sa- 
cred little  enclosure;  their  house  is  a  sacred  asylum,  where  chil- 
dren see  no  ruinous  example,  but  where  they  have  daily  before 
their  eyes  those  models  of  piety  and  holiness,  after  which,  it  will 
be  their  honor  and  felicity  to  form  their  manners.  But  what  are 
its  effects  on  society  in  general?  Its  tendency  is  to  remove  every 
evil  from  among  men;  were  all  men  godly,  fraud,  injustice,  false- 
hood and  violence  would  no  longer  exist — then  all  would  do  to 
others  as  they  would  have  others  do  to  them — there  would  be 
none  then  to  hurt  or  destroy — all  would  be  peace,  and  every 
man  would  behold  in  his  fellow,  a  brother  and  a  friend. 

It  is  profitable  at  all  periods  of  life — it  is  profitable  in  the 
morning  of  life — it  improves  and  adorns  that  most  pleasant  and 
delightful  period  of  our  earthly  existence.  It  is,  also,  profitable 
in  middle  life;  men  engaged  in  the  hurry  of  business,  and  in  the 


328  GODLINESS    AN'D    ITS    ADVANTAOLS. 

bustle  of  the  world,  will  find  godliness  to  help  them  in  every 
thing  they  have  to  do;  it  lightens  the  burden  and  toils  to  which 
they  have  to  submit,  it  soothes  and  composes  their  minds  when 
witnessing  the  perfidy  of  men,  and  by  inducing  them  to  cast  all 
their  care  upon  the  Lord,  it  will  relieve  them  from  anxieties 
and  fears.  It  cheers  and  gladdens  the  evening  of  life — see  a 
godly  man  advanced  far  down  the  vale  of  years — the  shades  of 
night  are  gathering  around  him — his  heart  and  flesh  begin  to 
fail;  but  God  is  the  strength  of  his  heart,  and  will  be  his  portion 
for  ever;  he  is  bending  under  the  pressure  of  increasing  years, 
and  infirmities,  and  death,  and  eternity,  are  just  before  him — he 
hears  the  deep  murmurs  of  the  ocean  of  eternity;  but  amidst  the 
breaking  of  the  waters,  he  hears  the  still  small  voice  of  God- 
wrapt  in  the  mantle  of  religion,  his  setting  sun  throws  a  radiant 
lustre  on  the  last  stage  of  his  life,  and  his  hoary  head  is  a  crown 
of  glory,  because  it  is  found  in  the  way  of  righteousness. 

IMPROVEMENT. 

Dear  Christian  brethren,  you  who  are  seeking  the  new  hea- 
vens, and  the  new  earth,  where  dvvelleth  righteousness,  you  are 
assured  that  godliness  is  profitable  unto  all  things;  even  in  this 
life,  it  carries  its  own  reward  with  it,  and  it  will  certainly,  and 
more  abundantly  receive  its  reward  in  the  world  to  come.  Yes, 
it  affords  us  here  sufficient  consolation  to  sustain  us  in  the  path 
of  duty.  Our  righteousness,  always  imperfect,  as  long  as  we 
dwell  in  tents  of  clay,  and  the  afflictive  providences,  by  means 
of  which,  God  proves  and  purifies  his  people,  would  seem  to 
form  an  exception  to  the  truth  we  have  been  attempting  to  es- 
tablish; but  it  is  here  as  in  other  cases,  certain  particular  excep- 
tions confirm  a  general  truth,  instead  of  enfeebling  it.  In  this 
world,  we  are  strangers  and  pilgrims,  and  must  not  expect  un- 
mixed happiness — this  life  is  a  place  of  preparation  for  that 
which  is  to  come — it  is  a  time  of  warfare,  and  not  of  repose— 
the  time  of  sowing,  not  of  reaping;  but  to  a  godly  man,  who 
walks  before  God  in  uprightness  of  heart,  who  has  the  hope  of 
glory  in  his  soul,  this  world,  after  all,  though  a  vale  of  tears,  is 
also  a  garden  of  delights.     Here,  whilst  he  hungers  for  the 


GODLINESS   AND    ITS    ADVANTAGES.  329 

bread,  he  is  fed  with  crumbs  from  the  master's  table;  and  here 
his  thirst  is  quenched  with  some  drops  from  the  fountain  of  hv- 
ing  waters;  but  he  sees  the  period  approaching  when  he  will  sit 
down  with  Abraham,  Isaac  and  Jacob,  at  the  marriaf^e  supper 
of  the  Lamb,  and  when  he  will  drink  for  ever  from  the  source 
of  eternal  joy,  and  dwell  in  the  house  of  his  God  for  ever  and 
ever. 

You  know,  my  friends,  how  common  it  is  in  the  world,  if 
persons  discover  that  a  certain  branch  of  business,  trade,  or 
profession,  is  very  profitable  to  those  engaged  in  it,  how  verj 
earnest  they  are,  either  to  engage  themselves  in  the  concern,  or 
set  up  a  child,  or  a  friend  in  that  way,  that  they  may  reap  the 
advantages  of  it?  Well,  do  you  believe  the  truth  of  our  text — 
"that  godliness  is  profitable  unto  all  things,"  and  yet  make  no 
practical  effort  to  secure  its  advantages,  either  for  yourselves  or 
others?  What  folly  and  inconsistency!  Is  it  right,  and  reasona- 
ble, that  a  man  should  do  well  for  himself— here  is  a  cause  in 
which  you  will  gain  every  thing,  and  lose  nothing.  You  are 
going  to  the  judgment,  you  are  hastening  to  the  eternal  world — 
would  you  consult  your  best  interests,  would  you  be  happy  for 
ever?  O  then,  get  true  religion;  would  you  have  pleasure,  pure 
and  eternal,  pursue  godliness;  would  you  have  heavenly  riches, 
glory  and  honor,  let  godliness  be  the  principal,  and  the  constant 
pursuit  of  your  whole  lives. 


42 


SERMON  XXXVII. 


ITIIE  NECESSITY  AWI>  MEANS  FOK  A  REVIVAL  OF 
KELIGION. 


"  Will  thou  not  revive  us  again,  that  thy  people  may  rejoice  in  thee?" — 
Psalm  lxxxv,  yi  verse. 

"Wilt  thou  not  revive  us  again,  that  thy  people  may  rejoice 
in  thee?"  This  petition,  my  friends,  is  most  suitable  to  our  case, 
whether  as  individuals,  as  families,  or  as  hearers  of  the  gospel. 
At  no  time,  can  a  revival  of  religion  in  our  hearts,  and  in  the 
world  around  us,  be  unnecessary  or  undesirable;  but  when  reli- 
gion is  at  a  low  ebb,  when  the  love  of  many  waxeth  cold,  then 
it  is  high  time  for  its  friends  to  step  forward,  and  use  every 
means  in  their  power  to  prevent  its  farther  decline,  or  to  revive 
its  decaying  interests;  and  it  may  be  proper  and  useful,  to  show, 
as  we  propose,  by  the  Divine  blessing,  what  need  there  is  of  a 
revival  of  religion  among  us.  Such  is  the  appearance  of  indif- 
ference or  deadness  in  spiritual  concerns,  that  the  need  of  a  re- 
vival is  very  evident;  the  marks  of  this  indillerence  or  deadness, 
are  too  plain  and  numerous  to  be  mistaken  by  any. 

1.  One  mark,  is  a  partial  and  careless  attendance  on  ordinan- 
ces; there  are  too  many  among  us,  who  arc  seldom,  or  never 


A    PvEVlVAL    OF    REMGIUN'.  331 

seen  in  the  house  of  God.  and  who,  thereby,  openly  proclaim 
tlieir  indiirerencc — nay,  their  aversion  lo  religion — that  they  caie 
for  none  of  these  things;  there  are  mnllitudes  who  easily  find 
excuses  for  absenting  themselves,  and  who,  consequently,  d(» 
not  seem  sensible  that  it  is  both  a  duly  and  a  privilege,  thus  to 
draw  nigh  to  God.  If  the  mind  and  heart  were  in  a  right  state, 
there  would  be  a  strong  desire  for,  and  a  great  dcligiit  in  such 
opportunities;  in  common  life,  it  is  uniformly  seen,  that  what- 
ever employment  or  society  men  are  fond  of,  they  do  not  ne- 
glect— they  do  not  seek  alter  excuses  for  absenting  themselves; 
so  would  it  be  here,  if  there  were  a  real  and  earnest  desire  of 
holding  intercourse  with  God,  or  becoming  acquainted  with  his 
holy  will.  It  is,  also,  too  plain  a  sign  of  indifFerence,  when  per- 
sons are  generally  late  in  their  attendance,  thus  neglecting  part 
of  the  worship  of  God,  and  engaging  in  the  rest  of  it  without 
that  composure  of  mind  which  is  so  desirable  and  necessary; 
connected,  also,  with  this  partial  or  broken  attendance,  is  that 
bitterness  of  mind,  that  vacant  countenance,  that  gazing  around 
them,  which  are  so  frequently  to  be  seen  in  many  of  our  wor- 
shipping assemblies.  These  persons  have  never  disciplined  their 
minds  for  the  exercises  of  God's  house,  but  sutler  them,  without 
effort,  to  be  the  sport  of  every  passing  imagination — from  the 
sermons  that  are  preached,  the  psalms  that  are  sung,  and  the 
prayers  that  are  offered,  they  do  not  even  expect  to  receive  ad- 
vantage. O  brethren,  if,  on  the  contrary,  you  made  your  at- 
tendance on  the  worship  of  God,  more  a  matter  of  thought,  of 
serious  prayer  and  purpose,  you  would  derive  from  it  both  ad- 
vantage and  enjoyment; 'did  your  souls  long,  and  taint  for  the 
courts  of  the  Lord's  house — did  your  souls  thirst  after  God, 
then  the  church,  to  you  would  be  the  house  of  God,  and  the 
gate  of  heaven. 

2.  Neglect  of  family  religion,  is  a  plain  mark  of  indifference; 
and  this  neglect,  so  very  common,  is  a  striking  proof  of  the  need 
of  a  revival;  many  plead  their  inability,  or  their  being  afraid  to 
engage  in  such  exercises.  That  inability,  if  it  be  really  true, 
shows  an  ignorance  which  is  utterly  inexcusable;  and  fear,  or 
false  shame,  is  altogether  disallowed  bv  our  Lord,  when  he  says 


332  THE    NECESSITY    AND    MEANS    FOR 

— Whosoever  shall  be  ashamed  of  me,  or  of  my  words,  of  him 
also,  will  the  Son  of  Man,  be  ashamed,  when  he  coraeth  in 
the  glory  of  his  Father,  and  of  the  holy  angels.  There  can  be 
no  doubt,  then,  indifference,  or  spiritual  deadness,  lies  at  the  bot- 
tom of  such  neglect — for  whenever  persons  become  deeply  con- 
cerned about  their  souls,  and  those  of  their  families,  they  break 
through  every  such  objection,  and  experience  a  freedom  and 
enlargement  in  duty,  of  which  they  could  have  formerly  had 
no  idea.  The  father  of  a  family,  has  but  to  look  around  him, 
and  to  consult  his  own  heart,  in  order  to  feel  the  responsibility 
of  his  situation;  he  is  surrounded  by  beings  who  have  the  strong- 
est and  tcnderest  claims  upon  his  Christian  regard.  Who  is  to 
guide  their  feet  into  the  way  of  peace,  if  their  natural  guardian 
desert  them?  If  he  love  his  children,  and  would  provide  for  them 
in  the  things  in  which  they  most  require  the  benefit  of  his  pains; 
if  he  would  ensure  them  the  possession  of  what  will  be  better 
for  them  than  fortune  and  friends,  honor  and  length  of  days;  if 
he  would  be  a  father  to  them,  in  the  sense  in  which  a  being  with 
such  a  nature  as  his  and  theirs — if,  in  short,  he  would  give  free 
expression  to  the  instincts  of  nature  or  of  grace,  he  would  re- 
joice in  the  privilege  of  bringing  his  children  into  the  audienco 
chamber  of  the  King  of  Kings — that  he  may  act  the  part  of  a 
father  to  his  offspring  when  he  joins  their  prayers  with  his  own 
before  the  throne  of  grace. 

3.  Formality  and  hypocrisy  are  marks  of  spiritual  deadness. 
Public  and  family  devotion  may  be  regularly  observed;  but  it  is 
evidently  dangerous  to  rest  in  the  mere  performance  of  them; 
if  it  proceed  from  custom,  or  from  a  regard  to  decency,  or  if  we 
are  satisfied  with  having  gone  the  round  of  external  perform- 
ances, this  is  formality  and  hypocrisy.  Hypocrisy,  indeed,  in  its 
utmost  extent,  includes  an  intention  to  deceive  our  fellow  crea- 
tures by  assuming  appearances  of  religion,  without  the  reality; 
but  it  does  exist  where  there  is  no  decided  intention  of  this  kind; 
when  the  heart  is  not  engaged,  when  we  are  not  concerned 
about  beneficial  effects  being  produced  in  our  hearts  and  lives, 
this  is  self-deception,  an  imposing  upon  ourselves — this  is  to  have 
a  form  of  godliness,  denying  the  power  thereof.     The  few  visible 


A    REVIVAL    or    RF.LIGIOX.  333 

good  effects  which  are  produced  from  their  observance  of  these 
th'ngs,  afford  too  plain  a  proof  that  their  hearts  are  not  ri;;ht 
with  God — they  draw  nigh  to  God  with  tiieir  mouths,  while 
their  hearts  are  far  from  him. 

4.  The  weakness  of  the  graces  of  God's  people,  and  the  feeble- 
ness of  their  elfurts  to  promote  the  cause  of  God,  show  the  need 
of  a  revival.  Although  on  some  occasions,  and  with  some  of 
God's  people  more  than  others,  their  graces  are  in  lively  exer- 
cise, faith  strong,  love  warm,  hope  steady,  great  peace  and  joy 
in  believing,  yet  at  other  times,  they  go  mourning  without  the 
sun;  their  hearts  faint,  their  hands  hang  down,  their  faith  be- 
comes wejik  and  wavering;  they  want  a  steady,  realizing  view 
of  spiritual  and  divine  objects;  because  of  abounding  iniquity  in 
their  own  hearts,  and  in  the  world  around  them,  their  love  waxes 
cold;  and  no  wonder  that  their  hopes  of  the  favor  and  enjoy- 
ment of  God  here,  and  hereafter,  become  wavering  and  un- 
steady. The  graces  of  the  Divine  Spirit  in  the  hearts  of  God's 
people,  are  either  in  a  vigorous  or  declining  state;  and,  there- 
fore, as  (Christian  graces  languish,  the  rising  of  sin,  and  the  re- 
mains of  indwelling  corruption  are  felt  within  them — in  propor- 
tion as  their  desires  after  God  are  cold  and  feeble,  their  desires 
aftei  present  objects  are  warm  and  strong;  the  world  presents 
its  smiles  to  allure  them,  and  to  keep  down  their  hearts  from 
aspiring  after  spiritual  objects,  or  its  frowns  to  deter  them  from 
following  duty,  and  conscience,  and  heavenly  objects.  Profes- 
sors of  religion,  and  dear  people  of  God,  have  I  not,  in  these  re- 
marks, described  your  present  condition?  You  acknowledge  it, 
you  complain  of  it — you  are  deeply  humbled  at  the  view  of  your 
own  formality  and  coldness,  and  while  others  around  you  are 
thoughtless  and  easy  about  their  state,  you  are  troubled,  you  are 
anxious  about  a  revival,  and  a  part  of  almost  every  prayer  you 
oflier  is — O  Lord,  wilt  thou  not  revive  us  again?  wilt  thou  not 
revive  the  work  of  thy  grace  in  our  souls?  wilt  thou  not  revive 
it  in  our  beloved  church,  and  throughout  the  world? 

God  can  revive  religion  when  it  is  at  the  lowest  ebb,  or  he 
can  implant  it  in  hearts  whore  it  never  was  before;  with  him 
all  things  are  possible;  he  can  do  this  with,  or  without  the  use  of 


334  THE    NECESSITY    A\D    MEANS    FOR 

means,  as  sccmeth  to  liini  best — for  the  hearts  of  all  men  are  in 
his  hands,  to  ttn-n  thcni  withersoever  he  pleaseth;  and  by  a 
power  and  grace  that  are  irresistible,  he  can  lead  those  who 
formerly  hated  and  disobeyed  him,  to  love  and  serve  him  alone 
— not  by  forcing  them  against  their  wills,  but  by  bending  the 
will  in  a  gentle,  yet  efficacious  manner — he  makes  liis  people 
willing  in  the  day  of  his  power.  Most  frequently,  the  change 
takes  place  in  a  gradual  way,  and,  therefore,  less  remarkable, 
although  not  less  real  and  effectual.  But  while  God  is  an  abso- 
lute sovereign,  who  gives  no  account  of  his  matters,  and  who 
works  when,  and  upon  whomsoever  he  pleaseth,  he  generally 
makes  use  of  means  for  beginning,  and  for  carrying  on  the  good 
work  of  grace  and  holiness  in  the  hearts  and  lives  of  men.  At 
any  rate,  duty  is  ours — it  belongs  to  us  as  rational  creatures,  to 
employ  the  means  which  he  hath  appointed  in  his  word,  and 
which  he  hath  promised  to  bless,  to  promote  the  interests  of  re- 
ligion in  ourselves,  and  in  others  around  us. 

I.  Would  you  have  God  to  revive  his  work?  Then  let  every 
one  begin  with  himself,  and  attend  to  personal  religion;  the 
flourishing  of  true  religion,  in  any  age  or  place,  depends  entirely, 
it  is  plain,  on  its  flourishing  in  the  hearts  and  lives  of  individuals 
— did  each  one  obtain  true  religion  for  himself,  then  religion  would 
be  universal.  It  does  not  require  words  to  prove  that  this  is  of 
the- highest  importance — for  whether  we  consider  tlie  present 
peace,  and  comfort,  and  future  happiness  of  individuals  them- 
selves, or  the  happiness  of  society,  such  a  revival  is  devoutl}^  to 
be  desired.  Every  man  must  bear  his  own  burden — each  of  us 
ought  to  consider  his  own  spiritual  and  eternal  well  being  as  his 
chief  concern.  Whether  our  state  and  character  be  that  of 
saints  or  sinners,  of  renewed  or  unrenewed  men,  a  revival  is 
necessary.  Therefore,  ye  who  call  yourselves  Christians,  do  not 
think  of  standing  still,  remain  not  as  ye  now  are — arise  instant- 
ly, and  use  exertion  and  despatch — no  one  has  a  right  to  be  idle, 
and  if  you  are  a  Christian,  you  cannot  be  idle — you  have  a 
great  work  to  do,  and  it  must  be  done,  or  you  will  come  short 
of  the  prize  of  the  high  calling.  Lazy  wishes,  and  feeble  desires 
will  neither  secure  the  favor  of  God  on  earth,  nor  the  happiness 


A    RKVIVAL    OK    RIILICIOX.  335 

of  the  soul  ill  the  world  lo  come — ye  mii't  be  fervent  in  spirit, 
serving  the  Lord.  Ve,  then,  who  are  conscious  that  you  are 
not  making  a  real  business  of  religion,  that  your  professi(jn  of  it 
is  hardly  credible,  that  while  you  are  alive  and  active  about 
your  worldly  aflairs,  you  are  dull  and  hikcwarni  about  your  souls 
and  eternity,  is  it  necessary  to  say  one  word,  to  convince  you 
that  you  need  a  revival?  Go  then,  and  fall  down  before  the 
throne  of  grace,  and  implore  of  the  Cod  and  Father  of  Christ 
Jesus,  that  forgiveness  ye  need,  and  that  grace  which  can  alone 
quicken  your  dead  souls,  and  infuse  spiritual  life  into  them. 
This  is  the  new  covenant,  and  way  of  salvation — hope  not  for  a 
revival  in  another  way. 

Would  you,  professor  of  religion,  obtain  a  comfortable  assu- 
rance of  your  own  salvation?  do  not  sit  down,  and  wait  to  hear 
a  voice  from  heaven,  or  to  see  a  vision  from  the  Almighty,  to 
testify  unto  you  his  love  towards  you.  No,  go  and  seek  a  reve- 
lation of  this  from  within  you,  arising  up  from  the  bottom  and 
centre  of  your  own  soul,  in  the  real  and  internal  impression  of  a 
godlike  nature  upon  your  own  spirit.  Let  me  tell  you,  the  very 
best  way  of  gaining  a  well  grounded  assurance  of  salvation  is, 
for  you  to  overcome  your  own  self  will.  Would  you  behold  the 
sun  of  righteousness  arising  upon  the  horizon  of  your  soul,  with 
healing  in  his  wings,  and  chasing  away  the  misty  darkness  that 
your  unfaithfulness  and  lukewarmness  have  gathered  around 
your  spirit?  you  must,  by  penitence,  deep  and  sorrowful,  by 
prayer,  fervent  and  believing,  go  and  place  yourself  in  the  light 
of  gospel  truth,  and  wait  there  until  you  sec  the  whole  work  of 
salvation  transacted  upon  the  inward  powers  of  your  soul — and 
then,  refiecting  upon  yourself,  you  will  behold  a  heaven  oj)ened 
from  within,  and  a  throne  set  up  in  your  soul,  and  an  Almighty 
Saviour  sitting  upon  it,  and  reigning  within  you.  And  let  me 
farther  say — you  will  never  do  any  good  for  yourself,  nor  any 
ix-al  good  for  the  church,  until  you  find  the  kingdom  of  heaven 
thus  with  you. 

IL  Would  you  liave  GDd  to  revive  you?  you  must  give  serious 
and  active  attention  to  the  spiritual  concerns  of  others.  Al- 
tlitugli  the  concerns  of  our  ov/n  souls  claim  our  fir.4,  and  chief 


33G  THE    NECESSITY    AND    MEANS    FOR 

attention,  yet  that  attention  ought  not,  and  it  will  not  exclude 
concern  about  those  of  our  fellow  creatures.  When  we  have 
learned  to  set  a  higli  value  on  our  own  souls,  this  will  show  us, 
at  the  same  time,  the  worth  of  the  souls  of  others.  The  spirit 
of  the  gospel  is  a  liberal  spirit,  it  is  the  very  opposite  of  that  of 
wicked  Cain,  who  said — Am  1  my  brother's  keeper?  it  will  lead 
us  to  look,  not  only  every  man  on  his  own  things,  but  every 
man,  also,  on  the  things  of  others.  More  particularly  will  this 
attention  be  directed  to  your  children,  and  the  members  of  your 
families;  and  if  every  head  of  a  family,  when  taking  his  seat  in 
meeting,  had  his  whole  household  around  him,  and  could  lift  up 
his  heart  to  heaven,  and  say — We  are  all  here  present  before 
God,  to  hear  all  things  that  are  commanded  us  of  God,  this 
would  evince  their  desires  of  giving  glory  to  God — it  would 
prove  their  anxiety  for  the  salvation  of  their  families — then,  in- 
deed, a  revival  of  religion  might  be  expected,  or  rather,  it  would 
then  have  begun. 

III.  Another  means  of  a  revival  will  be,  to  let  the  friends  of  re- 
ligion associate  themselves  together  for  the  purpose  of  Christian 
conversation  and  social  prayer.  There  has  alv^'ays  been,  and 
ever  will  be,  a  real  marked  distinction  between  the  servants  of 
God  and  the  men  of  the  world;  in  some  states  of  society,  such 
discrimination  is  not  so  visible  as  it  ought  to  be,  and  this  always 
happens  in  such  times  of  indifTerence  and  lukevvarmness  as  those 
in  which  we  are  now  living.  Times  of  severe  persecution  make 
a  discovery  of  persons  and  characters,  to  what  side  they  belong 
• — then  there  is  made  a  visible  separation  betwixt  the  precious 
and  the  vile— yet,  in  every  state  of  society,  the  genuine  follow- 
ers  of  Christ  ought  to  seek  out,  and  countenance  one  another — 
high  as  the  station  was  which  David  occupied,  yet  he  says — I 
am  a  companion  of  all  them  that  fear  the  Lord.  And  it  surely 
becomes  Christians,  to  take  sweet  counsel  together,  concerning 
the  things  of  their  souls  and  of  eternity — it  is  represented  by  the 
prophet  Malachi,  as  a  promising  sign  of  the  flourishing  state  of 
religion,  when  they  that  feared  the  Lord  spake  often,  one  to  an- 
other; and  a  book  of  remembrance  was  written  before  him,  of 
them  that  feared  the  Lord,  and  that  thought  upon  his  name. — 


A    REVIVAL    OF    RELIGION.  337 

And  they  shall  be  mine,  saith  the  Lord  of  Hosts,  in  that  day 
when  I  make  up  my  jewels,  and  I  will  spare  iheni,  as  a  man 
sparelh  his  own  son  that  serveih  him.  Need  1  say  any  thing 
more  on  this  point,  than  just  to  mention  the  fact,  that  prjiyer 
meetings,  and  meetings  for  Christian  conference,  liave  generally 
been  found  when  religion  flourishes,  and  become  neglected  just 
as  religion  decnys. 

Lastly,  would  you  have  a  revival  of  religion?  you  must  pray 
to  God  for  it,  for  prayer  is  a  divinely  appointed  means  for  that 
purpose.  This  is  the  means  which  is  used  by  the  Psalmist,  in 
the  name  of  the  church,  in  our  text,  as  well  as  in  many  other 
places— "Wilt  thou  not  revive  us  again,  that  thy  people  may 
rejoice  in  thee?"  "Let  ihy  work  appear  unto  thy  servants,  and 
thy  glory  unto  their  children."  "And  let  the  beauty  of  the  Lord 
our  God  be  upon  us,  and  establish  thou  the  work  of  our  hands 
upon  us — yea,  the  work  of  our  hands.  estahli.>li  thr)u  it."  "Help, 
Lord,  for  the  godly  man  ceaseth,  for  the  faithful  fail  from  among 
the  children  of  men — appear  in  thy  glory,  and  build  up  Zion." 
It  is  God  alone,  as  we  formerly  observed,  who  can  elFcctually 
begin,  or  promote  a  revival  of  the  interests  of  true  godliness;  but 
it  is  in  the  use  of  means  he  generally  works — hence,  we  have 
mentioned  a  variety  of  means,  which  it  becomes  us  to  use;  it  is 
the  blessing  alone,  that  can  render  the  means  successful — prayer 
is  the  channel  in  which  this  blessing  flows — much  is  spoken  in 
scriptuie  of  its  efficacy— Elias  was  a  man  subject  to  like  things 
as  we  are,  and  he  prayed  earnestly  that  it  might  not  rain — and 
it  rained  not  on  the  earth  for  the  space  of  three  years  and  six 
months;  and  he  prayed  again,  and  the  heaven  gave  rain,  and 
the  earth  brought  furlh  her  fruit.  Prayer  engages  Jehovah  in 
behalf  of  the  humble  and  believing  petitioner;  whatever  he  hath 
promised,  he  hath  added — I  will  yet,  for  this,  be  inquired  of,  by 
the  house  of  Israel,  to  do  it  for  them.  Pecidiar  promises  are 
given  to  the  united  social  prayers  of  God's  people — hence,  ^aid 
our  Lord  himself— Again,  1  say  unto  you,  that  if  two  of  you  shall 
agree  on  earth,  as  touching  any  thing  that  thty  shall  a'^k,  it  si  a!I 
be  done  for  them  of  my  Father  which  is  in  heaven,  for  where 
two  or  three  are  gathered  together  in  my  name,  there  am  I  in 
43 


338      THE  NECESSITY  AND  MEANS  FOR  A  REVIVAL  OF  RELIGION. 

the  midst  of  them.  This  is  an  evidently  strong  encouragement 
to  congregations,  and  lesser  societies,  to  unite  in  solemn  believ- 
ing prayer,  to  the  great  disposer  of  all  events;  to  the  God  of  the 
spirits  of  all  flesh,  who  hath  the  hearts  of  all  men  in  his  hands; 
this  is  always  in  the  power  of  the  meanest,  and  most  obscure 
worshipper  of  God — the  throne  of  grace  is  ever  ready  of  access 
— God's  ear  is  never  heavy,  that  it  cannot  hear  the  supplica- 
tion and  intercession  of  his  own  elect,  who  cry  day  and  night 
unto  him.  Those  who  have  little,  or  nothing  of  worldly  sub- 
stance, or  influence,  or  personal  exertion,  to  contribute  in  pro- 
moting the  cause  of  religion,  have  this,  at  least,  in  their  power — 
to  recommend  the  cause  that  is  his  own,  to  the  countenance  and 
blessing  of  him  who  rules  in  the  world,  and  in  the  church,  and 
over  the  hearts  and  ways  of  men;  let  none  stand  by,  and  say — 
We  can  do  nothing  in  the  cause  of  God;  every  one  has  power, 
if  he  has  but  the  will  to  study  personal  religion,  and  to  address 
the  throne  of  grace.  While  to  this,  there  is  every  encourage- 
ment on  the  one  hand,  there  are,  on  the  other,  heavy  denuncia- 
tions of  divine  vengeance  on  the  neglect  of  it — for  thus  we  read 
in  the  book  of  Judges — Curse  ye  Meroz,  said  the  angel  of  the 
Lord,  curse  ye  bitterly  the  inhabitants  thereof,  because  they 
come  not  to  the  help  of  the  Lord  against  the  mighty. 


SERMON  XXXVIII. 


GOD'S   FAVOR  WITH  ITS  FRUITS  X^H   EFFECTS. 


"7  will  be  as  the  dew  unto  Israel:  he  shall  grow  as  the  lily,  and  cast 
forth  his  roots  as  Lebanon.  His  branches  shall  spread,  and  his  beauty 
shall  be  as  the  olive-tree,  and  his  smell  as  Lebanon.  Tl  ey  t'uil  dwell 
under  his  shadow  shall  return;  they  shall  revive  as  the  corn,  and  grow 
as  the  vine:  the  scent  thereof  shall  be  as  the  wine  of  Lebanon." — IIo- 

SEA  XIV  CHAP.,  V — VII   VERSG. 

VVritf.rs  of  fine  taste,  and  of  fervid  and  lofty  imagination, 
highly  adorn,  and  give  great  interest  to  the  scenes  tliey  describe, 
by  the  spriglitliness  and  beauty  of  the  imagery  they  employ;  but 
there  are  not  found,  in  the  works  of  the  most  renowned  authors, 
more  frequent  instances  of  beautiful  and  sublime  scenery,  titan 
are  found  in  the  sacred  scriptures.  And  the  importance  of  scrip- 
ture imagery  is  greatly  enhanced  by  the  importance  of  the  sub- 
jects it  is  intended  to  adorn  and  elucidate. 

The  passage  before  us  merits  very  peculiar  attention  in  both 
these  respects — for  imagination  cannot  conceive  of  a  richer  dis- 
play of  divine  blessings,  than  God  here  vouchsafes  to  his  church 
and  people,  and  are  exhibited  in  our  text,  in  a  manner  so  beau- 
tiful and  sublime.     They  contain  the  two  following  particulars. 


340  god's  favor  with  its  fruits  and  effects 

1.  The  favor  God  will  bestow  on  liis  people. 

2.  The  fruits  ar.d  ciFects  of  that  favor. 

I.  The  favor  God  will  bestow  on  his  people.  The  metaphor 
of  dew,  is  at  once  simple,  beautiful,  and  sublime.  It  is  true,  in 
our  climate,  where  rains  are  frequent,  we  comparatively  know 
but  little  of  the  great  benefits  of  dew;  but  in  Judea,  and  other 
regions  where  rains  are  periodical,  and  the  climates  hot,  dews 
are  more  abundant;  and,  therefore,  in  those  countries,  the  meta- 
phor  in  our  text  must  appear  very  signiticant.  For  some  time 
after  the  creation,  dew  supplied  the  place  of  rain;  and  after 
rain  was  given,  it  still  remained  of  great  use.  If  dews  were 
withheld,  the  earth  would  lose  a  great  part,  if  not  the  whole  of 
its  fertility  and  beauty — and  hence,  the  scriptures  speak  of  it  as 
a  blessing  vastly  important — when  the  greatest  earthly  blessings 
are  spoken  of,  they  are  compared  to  dew — Therefore,  God  give 
Thee  of  the  dew  of  heaven,  and  the  fatness  of  the  earth.  And  of 
Joseph,  he  said— Blessed  of  the  Lord  be  his  land,  for  the  preci- 
ous things  of  heaven,  for  the  dew,  and  for  the  deep  that  couch- 
eth  beneath.  And,  therefore,  the  withholding  of  dew  is  I'epre- 
sented  as  a  calamity  and  curse — Ye  mountains  of  Gilboa,  let 
there  be  no  dew,  neither  let  there  be  rain  upon  you. 

The  communications  of  God  to  his  people,  are  fitly  compared 
to  dew;  it  distils  silently,  and  almost  imperceptibly,  on  the 
ground;  it  ascends  from  the  surface  of  the  earth,  which  had 
been  previously  heated  by  the  sun,  and  the  small  particles  of  the 
vapors  in  which  it  ascends,  becoming  condensed  in  the  air,  de- 
scend gently,  and  insinuate  themselves  into  the  plants  and  flow- 
ers, inspiring  them  with  renovated  vigor,  and  maintaining  their 
vegetative  powers.  And  just  in  the  same  manner,  God's  visits 
to  his  people  are  secret,  gentle,  and  silent — he  comes  not  in  the 
wind,  the  earthquake,  or  the  fire,  but  in  the  small  still  voice.  It 
is  thus  he  gains  access  to  their  inmost  souls;  and  thus  he  dwells 
in  them,  and  is  their  God;  he  cheers,  and  revives  their  drooping 
spirts — and  thus  he  fulfils  to  them  his  own  most  gracious  pro- 
mise—And the  Lord  shall  guide  thee  continually,  and  satisfy  thy 
soul  in  drought,  and  make  fat  thy  bones,  and  thou  shalt  be  like 


GOU  S    KAVOll    WriH    ITS    FliriTS    AM)    KFKKCTS.  341 

a  watered  garden,  and  like  a  spring  of  water  whose  waters  fail 
not. 

But  the  communicalions  of  divine  grace  are  not  only  refresh- 
ing, but  they  are  also  influential  on  the  conduct,  and  in  produc- 
ing the  fruits  of  holiness.     The  favor  of  our  God  will,  invariably, 
discover  itself  by  its  fruits  and  eflccts. 
II.  Division. 

The  eflccts  of  the  dew  are  seen  by  the  progress  of  vegetation, 
and  the  nouiishinent  and  support  it  yields  to  the  productions  of 
nature — the  descent  of  the  Holy  Ghost  upon  the  soul,  produces 
beauty  and  fruitfulness. 

1.  It  produces  growth — ''He  shall  grow  as  the  lily."  What  a 
loveliness  do  tlie  dew  drops  of  the  morning,  impart  to  the  bloom- 
ing flower!  The  lily,  noted  for  its  fast  growth,  and  beautiful 
whiteness,  is  employed  as  a  fit  emblem  to  show  how  rapidly  the 
feelings  awake  under  the  pure  emotions  and  holy  graces  im- 
parted by  religion  to  the  soul.  Christian  holiness  is  compared 
to  the  most  beautilul  of  all  the  objects  in  the  natural  world,  pre- 
sented to  us  in  the  most  beautiful  forms;  it  is  styled,  by  the  sa- 
cred writers,  the  beauty  and  glory  of  God  himself;  the  Psalmist 
prays— And  let  the  beauty  of  the  Lord  our  God,  be  upon  us; 
and  Isaiah  says — The  Lord  of  Hosts  shall  be  for  a  crown  of 
glory,  and  for  a  diadem  of  beauty  unto  the  residue  of  his  people; 
how  does  the  heart  of  David  glow  with  holy  animation,  as  he 
describes  the  beauty  of  holiness!  Even  in  all  tlie  lowly,  and  re- 
tiring virtues  of  the  Christian  character,  there  is  something  pre- 
eminently delightful  and  endearing — y^a,  endearing  to  God,  and 
lovely  in  sight;  and  hence,  Peter  declares — that  a  meek  and 
quiet  spirit  is  not  only  an  ornament  to  the  possessor,  in  the  sight 
of  God,  but  is  of  great  price.  The  language  in  which  Christ  ad- 
dresses the  churcli  is — Behold,  thou  art  fair  my  love — thou  art 
beautiful,  O  my  love,  as  Tirza,  comely  as  Jerusalen>.  The  lily, 
in  its  lovely,  snowy  whiteness,  is  employed  as  an  emblem,  by  the 
Holy  Spirit,  to  represent  the  pure,  amiable,  holy  graces  of  God's 
people.  But  soon  the  lily's  beauty  fades — it  springs  up  speedily, 
and  is  of  short  duration;  not  so  the  beauty  the  Lord  puts  upon 
h\^  people — it  is  an  immortal  beauty,  an  everlasting  holiness;  and. 


342  god's  favor  with  its  fruits  and  effects. 

therefore,  a  character  is  given  them,  in  our  text,  strongly  ex- 
pressive of  strength  and  durability — "He  shall  grow  as  the  lily, 
and  cast  forth  his  roots  as  Lebanon."  The  lofty  cedars  of  Leba- 
non cast  forth  their  roots  to  a  great  extent,  and  resisted  every 
wind  and  tempest;  and  so  the  souls  on  whom  the  dews  of  hea- 
venly grace  descend,  and  who  are  refreshed  by  divine  commu- 
nications, will  not  only  excite  admiration  on  account  of  the 
quickness  of  their  growth,  but  in  stability  will  defy  the  assaults 
of  earth  and  hell — while  they  extend  their  roots  deep,  and  spread 
their  branches  wide,  they  will  display  their  vigor  by  bringing 
forth  every  good  work  and  word,  amidst  circumstances  the  most 
trying — for  can  it  be  imagined,  that  the  immutable  God  would 
send  the  spirit  of  his  grace,  by  his  Almighty  energy  upon  the 
soul,  to  impress  upon  it  every  lineament  and  feature  of  his  own 
likeness,  and  to  adorn  it  with  all  the  immortal  beauties  of  holi- 
ness, and  then  forsake  the  work  of  his  own  grace  and  love  to 
be  marred,  defaced,  and  changed  into  deformity  and  hateful- 
ness  by  satan  and  by  sin?  No,  it  can  never  be. 

Again,  in  our  text,  another  beautiful  object  is  selected  to  show 
the  fruits,  and  efFects  of  grace  upon  the  soul — "And  his  beauty 
shall  be  as  the  olive  tree."  The  olive-tree  possesses  peculiar 
grace,  fulness,  and  beauty — and  such  is  there  in  the  soul  that 
communes  with  God,  and  that  is  refreshed  by  the  dews  of  his 
grace;  what  a  lustre  was  there  on  the  face  of  Moses,  when  he 
came  down  from  the  Mount!  just  such  a  lustre  shines  around  the 
Christian,  whom  God  has  beautified  with  salvation — every  out- 
ward act  of  his  conduct  is  amiable,  for  in  the  whole  tenor  of  his 
life,  he  performs  whatsoever  things  are  honest,  whatsoever  things 
are  just,  whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  and  all  his  inward  dispositions  of  humility,  gentleness, 
kindness,  meekness,  peacefulness,  love  and  faith,  are  ornaments 
which  even  God  himself  admires — yea,  lie  is  transformed  into 
the  very  image  of  his  God;  nor  shall  his  beauty  be  ever  sufTered 
to  decay — lilessed  is  the  man,  says  the  Psalmist,  whose  delight 
is  in  the  law  of  the  Lord,  and  in  his  law  doth  meditate  day  and 
night;  he  shall  be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season;  his  leaf  also,  shall  not 


god's  favor  with  its  fruits  a.vd  effects.  343 

wither.  The  olive-tree  produces  large  bunches  of  beautiful 
white  blossoms,  which  are  succeeded  by  a  fruit,  excellent  for  a 
great  variety  of  uses.  The  olive  is  an  evergreen,  that  retains  its 
beauty  the  whole  year;  and  is,  therefore,  a  fit  ennbleni  of  the 
true  Christian.  The  force  of  this,  David  deeply  felt,  when  bless- 
ing God,  he  exclaimed — I  am  like  a  green  olive-tree  in  the  house 
of  God.  He  made  use  of  this  expression,  contrasting  liis  situa- 
tion with  that  of  the  wicked — and  how  striking  the  contrast — 
he  was  in  the  house  of  GoJ,  they  were  in  the  world;  he  was  a 
fruitful  olive — they  were  as  barren  and  unprofitable  as  the  heath 
of  the  desert;  he  was  to  be  daily  more  and  more  strenglheued, 
established,  settled,  and  increased — Miey  were  to  be  cast  down, 
broken,  swept  away,  and  extirpated.  O  brethren,  if  we  are 
true  Christians,  we  were  once  branches  of  the  wild  olive,  but  are 
now  grafted  into  the  good  olive — Lord  make  us  to  flourish,  and 
bear  fruit  in  thy  immortal  courts,  world  without  end. 

Again,  another  fruit  and  eflect  of  grace  is  fragrancy.  This  is 
twice  mentioned  in  the  text,  and  therefore,  deserves  peculiar  no- 
tice— "His  smell  shall  be  as  Lebanon — the  scent  thereof  shall  be 
as  the  wine  of  Lebanon."  Lebanon  was  no  less  famous  fur  the 
great  variety,  and  fragrance  of  its  plants  and  flowers,  and  for  its 
odoriferous  vines,  than  for  its  lofty  cedars.  And  does  not  the 
Christian  difllise  a  savor  all  around  him?  Thanks  be  unto  God, 
says  the  Apostle,  which  always  causeth  us  to  triumph  in  Christ, 
and  maketh  manifest  the  savor  of  his  knowledge  by  us  in  every 
place.  In  what  an  animated,  edifying,  heart-moving,  and  with 
what  a  savor  of  godliness  can  he  speak  of  the  blessed  truths  of 
religion,  when  his  God  is  with  him,  and  his  own  heart  is  full  of 
the  spirit!  and  then,  how  refreshing  and  delightful  to  those  who 
enjoy  his  conversation!  .Sometimes,  in  the  morning,  the  sun  comes 
forth  with  great  intensity  of  heat,  and  the  dews  are  speedily  ex- 
haled, and  although  the  herbs,  plants,  and  flowers  had  absorbed 
a  quantity  of  it  sufiicient  to  preserve  them  from  perishing,  yet 
for  want  of  more,  and  in  consequence  of  the  heat,  they  soon  as- 
sume a  languid  and  drooping  appearance — so,  often  the  scorch- 
ing heat  of  sorrow,  and  the  unfriendliness  of  the  world,  exhale 
and  abate  the  fervor  of  the  Christian's  alFeclions;  but  when  not 


344  god's  Favor  with  its  fruits  and  effects. 

drooping  under  the  fires  of  afflictions,  nor  pining  under  (he  un- 
kindness  of  eartli,  his  conversation  verifies  that  saying  of  the 
wisest  of  men — Pleasant  words  are  as  an  honeycomb — sweet  to 
the  soul,  and  heaUh  to  the  bones.  And  God  has  assured  us  how 
pleasant  his  conversation  is  to  him.  What  does  the  Lord  mean 
by  the  spices  of  his  garden  flowing  out?  He  means  the  holy,  spi- 
ritual conversation  of  his  people;  and  just  in  proportion  as  the 
dews  of  grace  come  down,  and  rest  on  the  soul,  is  the  Christian's 
speech  always  with  grace,  seasoned  with  salt,  and  his  conversa- 
tion is  in  heaven. 

Again,  fruitfulncss  is  another  eflfect  of  grace.  The  corn  and 
the  vine  are  just  emblems  of  a  Christian's  fruitfulncss — from  a 
seed  deposited  in  the  earth,  the  stalk  and  the  ear,  in  its  abundant 
increase,  is  produced,  and  from  a  tender  root,  or  small  slip,  the 
vine  extends  itself  in  all  its  length,  and  covers  itself  with  all  the 
abundance  of  its  fruit;  and  so  it  is  with  God's  people,  they  are 
continually  growing  in  grace,  and  in  the  knowledge  of  God;  they 
are  actually  growing  better  as  they  advance  tiirough  life;  they 
are  becoming  more  pious,  more  self-denying,  more  humble,  more 
weaned  from  the  world,  more  spiritually  minded,  more  heavenly 
in  their  frames,  and  more  richly  laden  with  the  fruits  of  righteous- 
ness. Often,  indeed,  the  corn  and  the  vine  wear  most  unpromis- 
ing appearances — their  growth  is  frequently  checked  and  retard- 
ed by  drought,  cold,  heat,  and  storms;  yet  are  again  revived  by 
the  genial  influences  of  the  sun  and  rain;  thus,  too.  Christians 
are  often  reduced  to  a  drooping  or  desponding  state,  on  account 
of  the  multitude,  and  greatness  of  their  trials;  but  their  God  does 
not  forget,  nor  forsake  them;  but  in  his  own  good  time,  he  re- 
vives them  by  the  renewed  influences  of  his  good  Spirit.  13ut 
those  who  are  thus  blessed  of  God,  are  made  blessings  to  others 
— They  that  dwell  under  their  shadow  shall  return.  A  stately, 
wide  spreading  tree,  is  not  only  a  beautiful  object,  but  unites  a 
variety  of  excellences  and  usefulness;  it  not  only  afiords  a  plea- 
sant shade,  but  at  the  same  time  yields  nutritious  food.  What 
such  a  tree  is,  amidst  a  region  of  barrenness  and  desolation,  sucii 
is  every  true  Christian  in  this  evil  world.  While  God  is  refresh- 
ing their  souls  with  the  dews  of  his  grace,  and  rendering  them 


GOu's    FAVOR.    WITH    ITS    FRLITS    AND    KFKECTS.  345 

holy,  amiable,  steadfast,  and  fruitful,  he  also  renders  them  use- 
ful; and  others  will  repair  to  them,  and  grow  up  into  the  experi- 
ence and  fruilfulness  of  the  gospel,  through  their  converse,  ex- 
ample, and  prayers;  what  God  bestows  on  themselves,  they  im- 
part to  others.  Consider  the  real  Christian  in  the  relation  of  pa- 
rent, child,  neighbor,  member  of  the  church,  and  then  view  bis 
usefulness,  and  how  forcibly  will  you  be  struck  with  liie  propri- 
ety of  the  emblem  in  the  text! 

IMPROVEMKXT. 

IIow  honorable  and  blessed  is  the  Christian's  state!  it  is  es- 
teemed, among  men,  a  great  honor,  to  receive  visits  of  friend- 
ship from  the  great  and  honorable  of  the  earth;  but  often  is  the 
Christian  visited  by  the  sovereign  Lord  of  heaven — nor  are  these 
visits  transient,  for  our  Saviour  declares — If  a  man  love  me,  my 
Father  will  love  him,  and  we  will  come  unto  him,  and  make 
our  abode  with  him.  And  how  glorious  are  the  efFects  pro- 
duced, when  the  heavenly  guest  invests  the  Christian  with  the 
robe  of  righteousness,  and  adorns  his  soul  with  the  beauties  of 
holiness!  the  whole  creation  scarcely  afibrds  images  so  lovely, 
and  so  excellent  as  even  feebly  to  represent  this  blessedness! 
Who,  then,  is  so  honorable — who  so  happy  as  the  Christian? 
Let  all,  then,  endeavor  to  maintain  a  sense  of  their  high  privi- 
leges, and  walk  worthily  of  the  calling  wherewith  they  are  called. 

How  hopeful  is  the  state  of  those  who  wait  on  God!  The 
promises  in  our  text,  were  given  in  answer  to  prayer;  the  chap- 
ter before  us,  begins  with  an  exhortation  to  return  unto  God,  to 
take  words  with  us,  and  plead  for  grace  and  mercy;  and  then, 
the  promise  in  our  text,  so  sweet,  and  so  encouraging,  is  added; 
and  similar  promises  are  made  to  all  who,  like  l>rael,  plead  with 
God. 

If  the  dew  be  withheld  from  others,  it  shall  descend  on  them, 
and  its  descent  will  accomplish  the  utmost  wishes  of  their  souls; 
they  shall  soon  experience  the  fulfilment  of  that  word — They 
that  wait  upon  the  Lord^  shall  renew  their  strength — they  shall 
mount  up  with  wings,  as  eagles — they  shall  run.  and  c-^t  be 
weary — they  shrill  walk,  and  not  fnint. 
11 


SERMON  XXXJX. 


WHO  IS  MY   KEIGflBORI 


"But  he,  willing-  to  juslifij  himself,  said  unto   Jesus,  And  who  is  my 
neighborP^ — Luke  x  chap.,  xxix  verse. 

"Who  is  m}'-  neighbor?" 

This  question  was  put  to  our  Lord  by  a  lawyer.  This  scribe, 
or  teacher  of  the  law,  stood  up,  and  tempted  Jesus,  saying — 
Master,  what  shall  I  do,  to  inherit  eternal  life?  Our  Saviour, 
knowing  that  the  question  was  not  asked  for  the  sake  of  getting 
information,  but  that  it  proceeded  from  a  design  to  entangle  and 
ensnare  him;  according  to  his  custom,  in  such  cases,  instead  of 
giving  a  direct  answer,  which  might  afford  to  malice  a  handle, 
he  immediately  retorted  the  question  upon  the  lawyer,  and  put 
him,  unavoidably,  upon  the  necessity  of  answering  for  himself; 
and  ho  said  to  him — What  is  written  in  the  law?  the  same  as  if 
he  had  said — You  are  a  teacher  of  the  law.  Now  what  does 
the  law  say  on  this  subject?  The  lawyer  replied — Thou  shalt 
love  the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  strength,  and  thy  neighbor  as  thyself.  Our 
Lord  highly  commended  this  answer — Thou  hast  answered  right; 


WHO    IS    MY    NEIGHBOR.  347 

this  do,  and  thou  shalt  live.  The  lawyer,  now  fearing  that  some 
question  might  be  put,  which  would  compel  the  acknowledg- 
ment, that  he  had  not  perfectly  obeyed  the  law,  and  willing  to 
justify  himself,  passes  over  all  other  points  of  the  law,  and  iias- 
tily  asks — "Who  is  my  neiglibor?"  This  demand,  at  first  sight, 
may  appear  very  trifling;  yet  it  is  far  from  being  so  in  fact — for 
according  as  the  term  is  understood,  in  a  more  or  less  restrained 
sense,  so  will  the  various  duties  arising  out  of  it  be  understood. 
The  lawyer,  no  doubt,  hoped  that  Christ's  answer  would  corres- 
pond with  the  opinion  of  the  Jews,  who  considered  as  their 
neighbors,  those  only,  who  were  of  their  own  religion  and  coun- 
try. Our  blessed  Saviour,  to  rectify  this  partial  and  pernicious 
sentiment,  and  to  place  the  duty  of  love  to  our  neighbor  on  its 
true  foundation,  and  show  that  all  men,  whatever  their  charac- 
ter, situation,  or  religion,  are  comprehended  among  those  neigh- 
bors whom  we  are  bound  to  love,  relates  the  parable  of  the  Sa- 
maritan, in  which  an  appeal,  direct  and  moving,  is  made  to 
every  humane  feeling  of  the  heart, 

A  certain  man  went  down  from  Jerusalem  to  Jericho,  and 
fell  among  thieves,  who  stripped  him  of  his  raiment,  and  wound- 
ed him,  and  departed,  leaving  him  half  dead.  Jericho,  at  this 
time,  yielded  only  to  Jerusalem,  for  its  size,  and  the  magnifi- 
cence of  its  buildings;  the  school  of  the  prophets  was  there  in 
the  days  of  Elijah;  it  was,  also,  one  of  the  cities  appropriated 
for  the  residence  of  the  priests  and  Levites.  It  wa's  situated  iu 
what  is  called  the  great  plain,  about  nineteen  miles  distant  from 
Jerusalem;  the  way  to  it  was  rocky  and  desert,  filled  with  caves 
and  places  of  concealment;  it  was,  and  still  is  infested  by  thieves 
and  robbers.  The  unhappy  man  we  read  of  in  this  parable, 
lay  bleeding  and  groaning  by  the  way  side;  he  lifted  his  eyes, 
and  saw  a  priest  coming;  and,  no  doubt,  his  heart  blessed  God 
for  talcing  pity  upon  him,  and  conducting  that  man  on  the  road 
just  at  this  time.  This  man  was  not  only  of  his  own  nation,  but 
a  priest,  just  on  his  way  to  ofliciate  at  the  altars  of  a  God  of 
mercy.  Could  the  poor  man  then,  doubt  of  receiving  all  the 
succor  he  needed?  he  was  unable  to  speak,  and  solicit  the  help 
of  him  who  was  approaching;  but  was  this  necessary?  did  not 


348  WHO    13    MV    NEIGH  BOH. 

his  siluation  speak  for  lilm? — his  deadly  paleness,  the  blood  ooz- 
ing out  of  his  open  wounds,  did  they  not  plead  for  him?  But  ah! 
how  sad  his  disappointment;  he  expected  succor  from  a  heart 
more  hard  and  inhuman  than  that  of  the  thieves,  who  stripped 
and  wounded  him — yes,  the  conduct  of  this  priest  is  more  cruel 
than  theirs;  they  were  brought  up  to  deeds  of  cruelty  and  blood 
— they  were  desirous  of  plunder — they  were  inured  to  crime  — 
they  acted  in  consistency  with  their  character;  but  this  priest 
was  born  and  educated  in  God's  sanctuary — he  was  the  minister 
of  that  God  who  delights  in  mercy — he  professed  to  love  that 
God,  and  yet,  insensible  to  the  emotions  of  human  nature,  he 
passes  by  on  the  other  side.  O  that  a  teacher  of  religion  should 
ever  want  humanity!  yet  here  is  one,  wearing  the  garb  of  a 
priest,  and  having  the  heart  of  a  barbarian.  Is  this  saying  too 
much?  Well,  can  you  plead  any  excuse  for  him?  do  you  plead 
the  urgency  of  his  business — that  he  must  be  at  Jerusalem  in 
lime  to  offer  sacrifice  to  the  Lord?  But  does  not  God  prefer 
mercy  to  sacrifice?  Yes,  the  first  duty  required  of  him,  was  to 
relieve  the  poor  sufferer;  but  he  passed  on,  and  was  soon  out  of 
sight.  Ah!  how  did  the  heart  of  the  sufferer  sink  within  him, 
as  he  was  lost  to  his  view!  But  scarcely  has  he  disapj)eared, 
until  another  is  seen  coming.  O,  perhaps,  he  will  be  more  cha- 
ritable. 

.  Well,  he  too,  is  a  professor  of  godliness,  a  minister  of  Israel's 
God,  and  a  Levite.  When  this  Levite  was  at  the  place,  he 
came  and  looked  at  him;  it  was  not  a  transient  oversight — a 
hasty,  or  ill-advised  neglect — no,  on  the  contrary,  his  conduct 
had  all  the  aggravation  of  a  deliberate  act  of  insensibility,  pro- 
ceeding from  a  hard  heart.  When  he  was  at  the  place,  he 
came  and  looked  at  him;  beheld  his  misfoitunes,  gave  time  for 
reason  and  nature  to  have  awakened,  saw  the  imminent  danger 
he  was  in,  and  the  pressing  necessity  of  immediate  help— his  dis- 
tresses crying  aloud  for  relief;  and,  after  all,  turned  aside,  and 
unmercifully  left  him  to  all  the  miseries  of  his  condition.  Was 
not  this  a  hard  and  inhuman  act?  must  not  pity  have  sought  to 
find  passage  to  the  Levite's  heart?  must  he  not  have  had  a  hard 
struggle  with  his  own  con.sciencc,  as  he  passed  by?    Yes,  my 


WHO  13  Mv   m:u;u noR.  3-19 

friends,  God  has  planted  somctfiini;  in  our  natures,  wliich  alway.i 
engages  us  to  take  part  in  the  misery  of  others,  to  sufTer  with 
the  unfortunate,  and  to  feel  a  weight  upon  our  spirits  when  we 
see  a  person  in  distress;  and  when  the  scene  is  uiu;oninionly 
tragical  and  distressing,  our  rniinls  are  taken  captive  at  once 
— we  are  overcome,  and  we  surrender  ourselves  to  the  tender 
emotions  of  pity  and  deep  concern.  So  natural  and  powerful 
are  these  feelings,  that  nothing  can  overcome  ihcm  but  a  course 
of  habitual  seitishncss;  it  is  this  alone,  that  can  render  us  insen- 
sible to  the  sufferings  of  our  fellow-creatures;  hut  when  persons 
thus  lose  all  feelings  of  humanity,  they  no  longer  deserve  a  rank 
among  men — yet  the  world  contains  many  such  sordid  beings. 
And  how  many  of  them  may  be  seen  sheltering  themselves  be- 
hind the  appearance  of  religion,  and  putting  on  a  garb  which  is 
only  to  he  worn  by  the  merciful  and  compassionate!  how  many 
go  all  their  days  in  the  narrow  track  of  selrlshness — all  life  long 
plodding  and  poring  upon  their  own  interest,  and  \\henever  a 
hapless  object  of  distress  falls  in  their  way,  they  pass  by  on  the 
other  side. 

But  let  us  return  to  the  wounded  sufferer.  A  certain  Sama- 
ritan, as  he  journeyed,  came  that  way.  Ah!  this  was  not  a 
sight  inspiring  hope,  but  a  painful  spectacle  to  the  dying  man — 
for  this  man  was  a  Samaritan,  and  the  strongest  enmity  and  dis- 
like existed  between  the  Jews  and  the  Samaritans;  they  had  no 
intercourse;  the  Samaritan  woman  at  Sichcm,  was  surprized, 
that  Christ  would  ask  of  her  water  to  drink,  and  the  Jews,  una- 
ble to  use  a  more  reproachful  term,  called  Jesus  a  Samaritan. 
As  he  drew  near,  no  doubt,  (he  poor  man  was  ready  to  cry — O 
this  is  an  enemy,  who  will  rejoice  at  my  misery!  O  how  much 
rather  had  I  died  by  the  hand  of  the  thieves,  than  to  die  under 
the  scoffs  and  reproaches  of  a  Samaritan!  At  any  rate,  I  have 
been  twice  passed  by,  and  neglected  by  men  of  my  own  nation 
and  religion;  and  after  this,  what  hope  that  a  passing  stranger, 
and  one  too,  that  hates  all  my  pco[)le,  will  j)ut  forth  a  hand  to 
save  me? 

The  Samaritan  approached,  and  had  compassion  upon  him — 
ves,  the  emotions  of  humanity  were  manifested  where  they  were 


3oO  WHO    IS    MY    NEIGHBOR. 

least  expected — the  compassionate  stranger  beheld  his  distress 
— ail  the  unfriendly  feelings  of  a  Samaritan  are  gone — his  en- 
mity to  the  Jew  was  forgotten — all  the  prejudices  that  educa- 
tion had  lodged  in  his  mind  gave  way.  Gave  way,  to  what? 
Why  to  all  that  was  good  and  compassionate  in  his  soul  towards 
this  poor  suflerer.  Now,  brethren,  this  was  not  the  sudden  im- 
pulse of  a  moment — no,  the  continuation  of  his  tenderness,  proves 
that  he  acted  from  a  settled  principle  of  benevolence,  humanity, 
and  goodness. 

May  we  not  conceive  something  like  a  correct  opinion  of  the 
train  of  reflections,  that  arose  in  the  mind  of  this  good  Samari- 
tan as  he  drew  near?  He  stopped,  and  exclaimed — What  do  I 
see?  a  man  stripped  of  his  raiment,  wounded,  languishing  upon 
the  ground,  and  just  ready  to  expire?  no  friend  to  comfort  him, 
no  hand  to  close  his  eyes,  when  his  pains  are  over?  hut  he  is  a 
Jew — yes,  but  are  we  not  both  men?  have  we  not  the  same  na- 
ture? are  we  not  subject  to  the  same  misfortunes?  had  this  mis- 
fortune befallen  me — did  1  lie  here  wounded,  and  half  dead,  and 
he  were  passing  by,  should  I  wish  him,  when  he  beheld  me,  to 
shut  up  his  bowels  of  compassion,  and  double  the  weight  of  my 
miseries  by  passing,  and  leaving  me  unpitied?  and,  perhaps,  this 
man's  life  is  rendered  still  more  precious,  as  the  happiness  of 
others  may  be  involved  in  it — perhaps,  at  this  very  instant  that 
he  lies  here,  forsaken  in  all  this  misery,  a  worthy  family  is  joy- 
fully looking  for  his  return,  and  ailectionately  counting  the 
hours  of  his  delay — perhaps,  a  beloved  wife  is  now  looking  out 
the  window,  and  with  a  heaving  sigh,  is  saying — How  long  he 
stays — perhaps,  his  dear  little  ones  are  asking,  again  and  again 
- — When  will  pa  come  home?  or  perhaj)s,  this  man  is  the  only 
son  of  his  mother,  and  she  a  widow,  her  only  comfort  and  stay 
— perhaps,  on  her  knees  she  is  now  praying  God  to  protect  him, 
and  britig  him  safely  back.  O  did  they  know  what  has  befallen 
him!  1  will  bind  up  his  wounds,  I  will  carry  him  to  a  place  of 
safety,  and  if  my  assistance  has  come  too  late,  J  shall  comfort 
him  in  his  last  hour — if  I  can  do  nothing  else,  I  will  soften  his 
misfortunes  by  dropping  a  tear  of  pity  over  them. 

He  bound  up  his   wounds,  set  him  on  his  own  beast,  and 


VIIO    IS    MV    XBlUllIiOR.  3ol 

brought  him  to  an  inn,  where  he  took  care  of  him,  p;ot  him 
nourishment,  a  bed,  and  whatever  could  be  procured  for  his 
comfort.  Next  morning,  being  obhged  to  pursue  his  journey — 
before  he  left,  he  said  to  the  host — Take  care  of  him,  be  kind  to 
him,  and  supply  him  with  every  necessary;  then,  putting  money 
into  the  landlord's  hand,  he  says — Whatever  thou  spendest,  when 
1  come  again,  I  will  pay  thee.  Thus  the  generosity  of  the  Sa- 
maritan operated  like  the  warm  zeal  of  a  brother,  mixed  with 
the  aflectionate  care  of  a  parent. 

On  the  close  of  this  engaging  account,  our  Saviour  appealed 
to  the  lawyer's  heart,  saying — Which,  now,  of  these  three,  think- 
est  thou,  was  neighbor  unto  him  that  fell  amongst  the  thieves? 
The  teacher  of  the  law,  struck  with  the  truth  and  justice  of  the 
doctrine,  at  once  replied — lie  that  showed  mercy.  And  then 
our  Saviour  concludes  with  tlie  forcible  admonition — Co,  and  do 
likewise. 

May  we  not,  brethren,  profitably  employ  the  remainder  of 
this  discourse,  by  viewing  in  whnt  respects,  the  conduct  of  this 
Samaritan  ouglit  to  be  taken  as  a  model  of  benevolence  and 
charity? 

1.  He  is  a  model  to  us,  of  affording  relief  promptly.  If  the 
Samaritan  had  paused  and  hesitated;  if  he  had  gone  away  to 
procure  the  assistance  of  others,  probably,  on  his  return,  he 
would  have  found  the  man  without  motion  or  life.  Brethren, 
nature,  reason,  and  religion,  all  show  that  misery  has  a  lawful 
claim  upon  us.  By  all  these  we  are  bound  to  aid  the  distressed, 
either  by  our  personal  services  or  property;  but  how  much  de- 
pends upon  doing  it  at  the  proper  time — dclny  may  produce  con- 
sequences that  cannot  be  repaired.  Arc  our  hearts  so  obduratp, 
that  they  will  not  melt  unless  the  distressed  shall  again  and 
again  relate  the  sad  story  of  their  misery  and  wo?  This  is  not 
doing  like  the  good  Samaritan, — at  once  lie  poured  in  the  wine, 
and  the  oil,  and  bound  up  the  wounds. 

2.  If  we  would  do  likewise,  we  must  not  give  and  atliird  re- 
lief through  ostentation--thc  Samaritan  expected  no  [)raise — 
no  increase  of  reputation  by  what  he  did — God  alone  was  the 
witness  of  it,  and   this  action  would  never   have  come   to  the 


35ii  WHO    IS    iMY    NEiailBOR. 

knowledge  of  the  world,  if  Christ  had  not  revealed  it;  he  ex- 
pected neither  praise  nor  reward  from  men — he  relieved  a 
stranger,  a  man  from  whom  he  could  expect  no  return. 

3.  Let  us  do  likewise,  legarding  all  men  as  our  neighbors,  and 
as  such,  having  a  claim  upon  our  charity  and  compassion;  many 
will  make  great  sacrifices,  and  use  every  exertion  to  succor 
their  relatives,  friends,  and  those  of  their  own  religious  senti- 
ments. We  say  nothing  against  it,  but  more  than  this  must  be 
done  to  do  likewise.  Was  the  Samaritan  impelled  by  ties  of 
blood,  by  national  policy,  or  similarity  of  religion?  No,  he 
does  good  to  a  Jew — one  who  would  have  no  friendship  with 
his  nation,  and  who  dilTered  from  hiin  altogether  in  religious 
sentiments;  he  did  him  good  because  he  was  a  suffering  fellow- 
creature. 

4.  To  do  likewise,  let  us  learn  to  plead  no  excuse  of  expense, 
difficulty,  or  danger,  when  a  fellow-creature  stands  in  need  of 
assistance.  When  the  Samaritan  was  performing  the  tender  as- 
sistance to  the  almo.'>t  dying  man,  he  did  not  know  but  thieves 
would  start  from  their  ambush,  and  treat  himself  in  the  same 
manner;  but  he  was  willing  to  run  that  risk,  ibr  he  felt  that  he 
could  not  shed  his  blood  in  a  situation  more  honorable,  or  more 
acceptable  to  God,  than  while  staunching  the  blood,  and  bind- 
ing up  the  wounds  of  a  brother. 

o.  In  doing  likewise,  let  us  learn  to  relieve  effoctuallv.  The 
kindness  of  the  Samaritan  was  not  merely  the  feelings  of  a  mo- 
ment; he  was  not  contented  with  having  .plucked  the  Jew  from 
the  arms  of  death,  but  he  went  on  to  finisli  his  benevolent  work, 
to  consummate  his  generosity;  ho  undertook  to  procure  his  j)er- 
iect  restoration,  and  pledges  himself  for  the  whole  expense. 
This  is  a  rule  that  ought  to  direct  us  in  all  our  charities;  some 
persons,  in  a  pressing  necessity,  will  give,  and  then  say — I  will 
not  give  again — lam  now  done  giving.  Brethren,  in  number- 
less cases,  we  might  as  well  do  nothing,  as  to  do  good  by  halve!<; 
relieving  in  this  way,  resembles  the  slight  shower,  that  waters 
the  surface  of  the  arid  earth;  but  which  is  soon  dried  out,  and 
leaves  it  as  parched  as  before.  Brethren,  whenever  we  under- 
take a  work  of  benevolence,  let  us  never  be  satisfied  till  we  have 


WHO    IS    MV    NEIGHBOR.  353 

perfectly  finished  it.  This  alone,  is  doing  hkc  the  good  Sama- 
ritan. 

Lastly,  to  do  likewise,  it  may  be  important  to  inquire,  from 
what  principles  the  Samaritan  acted?  and  from  the  whole  sub- 
ject, we  learn  that  he  could  have  had  no  other  motives  but  love 
to  God  and  man.  These  ought  ever  to  guide  and  determine  us 
in  the  assistance  we  afFord  the  distressed;  God  loves  to  see  us 
aiding,  and  being  kind  one  to  another;  and  can  we  think  of 
higher  happiness,  than  to  please  the  ever  blessed  God?  Do  we 
give,  bestow,  and  distribute?  Well,  and  is  it  not  God's  property 
we  thus  employ,  and  docs  he  not  give  it  for  this  purpose?  What 
sacrifice  do  we  make,  when  we  give,  for  God's  sake,  that  which 
does  not  properly  belong  to  us,  but  to  him?  Oh  what  a  powerful 
motive  is  love  to  God!  O  if  it  filled  our  hearts,  no  object  of  cha- 
rity would  in  vain  solicit  our  aid!  And  if  it  be  our  duty  to  love 
our  fellow  men,  can  we  refuse  them  the  assistance  they  need? 
when  we  assist  and  relieve,  do  we  do  any  tiling  but  our  duty? 
does  duty  not  require  it  of  us?  does  God  not  declare,  that  if  we 
show  no  mercy,  he  will  show  us  no  mercy?  To  do  as  the  Sama- 
ritan, we  must  act  from  love  to  God,  and  love  to  our  neighbor. 

And  dear  friends,  does  not  this  parable  exhibit,  in  a  very  af- 
fecting manner,  the  kindness  and  love  of  our  Saviour  unto  us? 
We  were  like  the  poor  distressed  traveller — satan  had  robbed, 
and  stripped,  and  wounded  us,  and  left  us,  by  nature,  dead  in 
trespasses  and  sins,  utterly  unable  to  help  ourselves;  the  law  of 
Moses,  like  the  priest  and  the  Levite,  passed  us  by  without  com- 
passion; but  the  blessed  Jesus,  the  good  Samaritan,  had  compas- 
sion on  us;  he  binds  up  our  wounds,  and  pours  in,  not  oil  and 
wine,  but  what  is  infinitely  more  precious — his  own  blood — 
takes  care  of  us,  and  assumes  the  whole  expense  of  our  cure. 

O  Christian  brethren,  in  the  time  of  our  distress  did  not  Christ 
come  to  us,  and  bind  up  our  broken  hearts,  pouring  the  liealing 
balm  into  our  bleeding  wounds;  and  to  preserve  us  from  that 
destruction  into  which  our  enemies  had  plunged  us,  by  his  power 
he  brought  us  to  a  place  of  safi  ty.  where  he  lakes  rare  of  us, 
and  heals  our  souls.  And  .nftcr  this  interesting,  and  endearing 
45 


854  WHO    13    MY    NEIGHBOR. 

example  of  inexpressible  pity  and  love,  to  which  we  owe  all  our 
comforts  and  our  hopes,  will  we  not  pity,  and  endeavor  to  re- 
lieve the  oppressed,  and  comfort  the  wretched?  will  expense,  or 
loss,  or  danger,  hinder  us  from  the  work  of  love?  will  we  not 
act  the  part  of  good  Samaritans  to  the  poor,  the  afflicted,  and 
the  ignorant,  and  that  to  the  utmost  of  our  means  and  ability, 
of  every  nation  and  clime?  did  Jesus  love  us,  and  die  for  us  when 
we  were  enemies  and  rebels?  when  we  were  ruined  and  lost, 
did  he  show  us  mercies?  and  does  he  command  us  to  go,  and  do 
likewise?  then  tell  me  what  Christian  will  refuse? 


SERMON   XL. 


Ix\rLUEiVCE  OF  GOD'S  WORD  OM   NATIONAL 
CIIAUACTJCK. 


*^I  the  Lord  have  called  thee  in  rii^hteousnessi,  and  will  hold  thine  hand, 
and  will  keep  thee,  and  give  thee  fur  a  covenant  of  the  people,  for  a 
light  of  the  Gentiles." — Isaiah  xlii  chap.,  vi  verse. 

Tins  is  a  prophesy  of  the  character,  and  blessings  of  jMcs- 
siah's  Kingdom.  The  evangelist  Matthew  quotes  this  prophecy, 
explains  it,  and  applies  it  to  Jesus  Christ.  It  gives  the  most  ex- 
alted idea  of  the  Llorious  office  with  which  he  was  clothed,  the 
character  of  his  mind,  and  the  happy  effects  of  his  ministry. 
The  prophecy  commences  with  a  high  culogium  on  the  person 
of  Christ,  and  this  culogium  pronounced  by  the  lips  of  Jehovah 
fiimseif— Behold  cny  servant  whom  I  uphold,  mine  elect,  in  whom 
my  soul  delighteth,  I  have  put  my  s[)irit  upon  him.  The  same 
as  if  he  had  said — 1  will  enrich  him  with  all  the  gifts  of  wis- 
dom and  grace,  with  all  the  plenitude  of  Divinity,  fur  he  is  my 
chosen,  my  beloved.  But  why  this  inedable  love  of  the  Father 
to  Messiah?  why  impart. to  him  the  Spirit  without  measure?  Be- 
cause, as  the  prophet  adds — lie  shall  bring  forth  judgment  to 
the  Gentiles— that  is,  by  the  revelation  of  the  Divine  will  to  men, 


35K  INFLUENCE    OF    GOd's    WORD 

by  the  announcement  of  his  precepts  and  laws,  he  will  establish 
the  empire  of  righteousness  upon  the  earth.  By  the  expression 
Gentiles,  we  are  to  understand  all  the  nations  of  the  earth;  the 
word  judgment  is  a  general  term  for  equity  and  justice;  by 
bringmg  forth  judgment,  we  are  to  understand  establishing  right- 
eousness by  the  promulgation  of  his  laws.  What  we  now  de- 
sign, is  to  prove  that  the  bible,  Christ's  revealed  will,  exerts  the 
most  benign  influence  in  promoting  national  happiness  and  right- 
eousness; that  any  people  enlightened  by  its  doctrines,  and  con- 
ducted by  its  laws,  must  be  a  happy  people.  To  establish  this 
point,  we  will  bring  into  view,  and  show  the  effect  of  some  of 
the  fundamental  maxims  and  particular  laws  of  the  bible. 

1.  The  bible  establishes  righteousness  in  civil  governments, 
and  gives  to'them  strength,  stability,  and  permanency;  it  places 
a  conscientious  submission  to  the  laws  in  the  rank  of  our  first 
duties.  And  what  is  necessary  to  procure  public  happiness?  is 
it  not  that  legislators  and  rulers,  as  well  as  the  citizens,  be  all 
submissive  to  the  laws — that  the  one  hold  themselves  within  the 
limits  of  their  duties,  and  the  other  within  the  bounds  of  their 
power,  all  in  the  rank  where  Divine  providence  has  placed 
them? 

But  what  a  different  state  of  things  exists  where  there  is  no 
bible;  there  laws  are  dictated  at  the  will  and  caprice  of  lawless 
tyrants,  and  there  laws  are  written  in  blood — the  least  resistance 
to  them  incurs  death  in  its  most  cruel  forms;  and  there  the  life 
of  man  is  ever  in  jeopardy — yea,  his  life  is  set  at  naught,  with 
an  inhumanity  the  most  shocking;  there  the  noble  spirit  of  man 
is  broken  down,  his  exalted  faculties  are  degraded — he  esteems 
himself  but  little  above  the  beast,  and  thinks  he  was  born  to 
cringe  at  the  feet  of  a  lordly  master,  who  has  the  right  to  dis- 
pose of  at  pleasure,  his  labor,  his  property,  and  his  life. 

But  the  best  system  of  human  laws  fails  to  maintain  righteous- 
ness, when  they  bear  not  upon  them  the  seal  of  God;  men  will 
violate  human  laws  without  remorse,  when  they  think  it  can  be 
done  with  impunity;  it  has  been  well  said  by  the  eloquent  Ana- 
chai'sis — that  human  laws  are  like  spiders'  webs,  that  only  catch 
flies;  they  will  punish  the  poor  and  the  feeble,  but  the  rich  and 


ON    NATIONAL    CMAKACTIlR.  Hf*? 

the  great  will  violate  them  without  fear.  But  men  who  helieve 
the  bible  have  oilier  views  and  sciilirnents;  they  obey  the  laws, 
not  from  fear  of  man,  but  from  the  fear  of  God;  they  know  that 
disobedience  to  human  laws  is  an  insult  on  the  Divine  law,  and 
that  there  is  no  power  or  might  can  escape  the  penalty  it 
threatens;  the  bible  says— let  every  soul  be  subject  unto  the 
higher  powers,  for  there  is  no  power  but  of  God;  whosoever, 
therefore,  resisteth  the  power,  resisteth  the  ordinance  of  God. 
A  great  part  of  Christian  piety  consists  in  a  proper  discharge  of 
our  duties  as  members  of  civil  society,  and  it  is  thus  religion 
maintains  the  order  of  states,  and  places  the  interests  of  society 
on  a  sure  basis.  Ilosseau,  whom  none  suspect  of  too  much  at- 
tachment to  the  bible,  says — it  is  necessary  for  the  public  safety, 
that  the  divine  will  should  intervene  to  give  to  sovereign  autho- 
rity a  sacred  and  inviolable  character,  and,  therefore,  religion, 
which  has  been  given  for  the  good  of  men,  ought  to  be  adopted 
and  cherished  by  all. 

It  is  worthy  of  remark,  that  whilst  the  bil)!e  in  terms  so  pre- 
cise and  absolute  enjoins  it  upon  citizens  to  render  a  strict  and 
conscientious  obedience  to  the  laws,  in  terms  equally  precise  and 
absolute,  it  forbids  all  abuse  of  power  on  the  part  of  those  who 
are  clothed  with  authority.     Surely  that  must  be  a  righteous  gov- 
ernment that  adopts  this  doctrine  of  the  bible  as  one  of  its  first 
principles — that  human  nature  was  made  in  God's  image;  that 
as  to  civil  rights,  all  men  by  nature  are  perfectly  equal,  for  God 
has  made  of  one  blood  the  whole  human  race.     That  must  be  a 
righteous  government  which  conceives  that  in  respecting  human 
nature  it  respects  the  author  of  human  nature.     That  to  infringe 
the  liberties  to  which  all  men  are  entitled  by  nature,  is  to  outrage 
the  divine  lawgiver,  who  is  their  benefactor  and  father.     When 
the  bible  warns  princes,  presidents,  governors  and  rulers  of  all 
descriptions,  that  they  are  God's  servants,  that  they  have  a  mas- 
ter in  heaven,  will  not  this  restrain  the  pride  of  greatness?  Besides, 
the  bible  enforces  its  laws  as  equally  obligatory  on  high  and  low; 
announces  them  as  sacred  and  immutable,  as  superior  to  all  hu- 
man power — and  will  not  this  oppose  a  strong  barrier  to  usurpa- 
tion and  tyranny,  and  all  their  consequences?  liberty  and  all  its 


358  IXFLUKiXCE    OF    GOd's    WORD 

attendant  blessings  will  be  possessed  by  that  nation  that  observes 
the  laws  of  the  bible.  That  country  whose  national  character 
is  formed  on  the  bible,  and  through  the  administration  of  whose 
laws  the  benign  influence  of  that  holy  book  is  di/lused,  must  be  a 
free  and  happy  people.  O  admirable  book!  exclaimed  a  cele- 
brated writer,  whilst  it  seems  only  to  have  for  its  object  our  hap- 
piness in  a  future  life,  it  secures  our  happiness  in  the  present  life. 
2.  The  bible  brings  forth  righteousness  to  the  nations,  by  not 
only  revealing  the  true  character  of  the  one  living  and  true  God, 
but  by  teaching  and  enforcing  by  external  sanctions,  all  personal 
and  social  virtues;  these  are  only  known  or  regarded  as  obliga- 
tory where  the  bible  is  known  and  is  revered  as  the  word  of  God. 
What  book  pretending  to  be  a  divine  revelation,  with  the  excep- 
of  the  bible,  teaches  men  gratitude  for  favors  received,  equity  in 
all  proceedings,  fidelity  in  friendship,  sincerity  in  all  our  words, 
forgiveness  of  injuries,  frugality,  temperance,  chastity,  goodness? 
and  who  does  not  know  how  much  the  practice  of  these  and 
other  personal  and  social  virtues  contribute  to  the  public  happi- 
ness, without  attempting  an  illustration  of  each  of  these  virtues  in 
its  application  to  the  well  being  of  society.  We  v\'ill  select  that 
one  which  the  divine  lawgiver  intends  shall  be  a  universal  prin- 
ciple of  direction  to  all  the  rest— which  he  intends  shall  predom- 
inate and  give  strength  and  loveliness  to  the  whole  system  of 
christian  virtues;  tliat  one  which  he  intends  shall  move  the  whole 
moral  machinery  of  the  soul,  and  bring  forth  its  powers  in  full 
operation  in  all  their  gentleness,  and  kindness,  and  goodness,  to 
promote  the  peace  and  happiness  of  mankind;  this  is  brotherly 
love,  or  charity.  What  opinion  may  we  form  of  any  nation  or 
society  governed  by  this  virtue;  it  is  a  family  of  brethren  and 
friends  under  the  authority  of  one  common  father,  who  loves 
them,  and  above  all  desires  that  they  should  love  him  and  one 
another.  Who  can  recount  the  multitude  of  blessings  the  world 
lias  already  derived  from  the  holy  law  of  the  bible,  which  com- 
mands men  to  love  one  another?  and  who  can  foresee  the  infi- 
nitely greater  number  of  blessings  the  world  is  yet  to  derive  from 
it?  It  is  this  that  unites  the  dillerent  orders  of  men  in  a  state, 
and  all   its    members   in    social    afTections;  and  this  law   will 


O.N    NATIONAL    CHARACTER.  dOV 

one  day  unite  all  the  nations  of  the  earth  in  one  happy  brother- 
hood— for  what  one  man  is  to  another  in  social  compact,  that  one 
nation  is  to  another.  Let  charity  rule  in  every  heart,  and  then 
what  amiable  concord! — mutual  support — what  communications 
of  good  offices — what  peace!  All  strifes,  contentions,  law-suits 
and  wars  would  be  at  an  end — all  then  would  be  generosity,  be- 
nignity, kindness,  confidence,  harmony  and  love.  Who  would 
not  wish  to  live  in  such  a  society  and  enjoy  its  blessings?  here  by 
the  strength  of  one  principle,  and  the  inlluence  of  one  law,  the 
happiness  of  the  whole  and  of  every  individual  is  secured.  We 
have  on  this  point,  an  opinion  of  Lord  Bacon,  one  of  the  most 
learned  and  talented  men  of  the  past  age; — he  says,  it  ought  to  be 
in  religion  as  in  nature,  all  its  movements  ought  to  be  for  the 
common  good.  lie  adds,  we  find  in  the  bible  what  is  not  found 
in  any  system  of  philosophy,  among  any  sect  of  the  heathen,  in 
any  code  of  jurisprudence,  or  in  any  political  system;  the  good 
of  the  whole  exalted,  the  good  of  each  individual  reduced  to  its 
proper  place,  from  which  it  results  that  the  same  God  is  the  au- 
thor of  the  laws  of  nature  and  the  laws  of  Christianity. 

How  lovely  would  the  face  of  the  world  appear,  if  all  its  in- 
habitants acted  under  the  influence  of  the  bible!  v.'as  its  supreme 
law  the  law  of  charity  in  every  soul,  the  whole  moral  aspect  of 
the  world  would  be  changed.  Transport  yourselves  in  t'hought, 
to  those  happy  days  when  love  reigned,  or  if  there  be  yet  one 
spot  on  our  globe  so  favored  of  heaven,  as  to  Jiavc  retained  even 
the  traces  of  those  blessed  times  when  men  obeyed  the  royal 
law,  and  loved  one  another,  go  there  and  see  pride  changed  into 
fraternal  affection,  avarice  softened  into  the  kindest  compassion; 
sec  tender  sympathy  consoling  every  aflliction,  beneficent  friend- 
ship animating  every  bosom,  and  the  pleasuses  of  virtue  occu- 
pying the  place  of  crimes;  go  there  and  see  oflences  repaired  al- 
most as  soon  as  committed,  and  more  pain  felt  by  those  who 
have  committed,  than  by  those  who  have  received  them;  go 
there  and  see  every  thing  interpreted  by  charity — see  there  in- 
corrupted  righteousness,  reigning  in  every  heart — for  how  can 
righteousness  be  violated  when  every  one  loves  another  as  he 
loves  himself  go  there  and  see  good  faith  in  all  the  intercourses 


360  INTLUENCE    OF    GOd's    WORD 

and  transactions  of  life — see  there  suspicion  and  hateful  distrust 
are  suppressed,  and  amiable  candor  lays  open  every  thought, 
design,  and  purpose  of  the  soul — there  can  be  no  disguise  there, 
for  who  would  disguise  himself  from  those  he  loves?  if  there  be 
any  concealed  there,  it  is  the  kind  hand  that  bestows  the  boun- 
ties of  a  benignant  heart  on  all  that  need  them;  go  there  and  see 
all — from  him  who  is  highest  in  authority  to  the  man  who  walks 
the  humblest  path  of  life,  all  attached  and  endeared  to  each 
other  by  the  bonds  of  brotherly  allection;  go  there  and  see  one 
spirit  controlling  thousands  of  different  natural  dispositions— one 
law  subjugating  every  passion  of  the  human  heart,  and  whilst 
transported  by  the  order  and  felicity  of  such  a  state — whilst  be- 
holding the  blessedness  the  bible  imparts,  could  you  refrain  from 
exclaiming — Wo  to  him  who  is  no  friend  to  the  bible;  let  that 
man  be  marked  as  an  enemy  to  God  and  the  world,  who  will 
not  assist  to  send  forth  the  bible,  that  it  may  spread  these  bless- 
ings over  the  whole  eartht 

The  bible  inspires  patriotism  and  love  of  country.  The  pa- 
triotism of  the  bible  is  not  that  impetuous,  fiery  passion  that  im- 
pelled the  heathen  to  sacrifice  every  thing  to  the  spirit  of  con- 
quest; but  it  is  the  same  spirit  of  universal  benevolence  of  which 
we  have  already  spoken,  which,  whilst  it  attaches  itself  in  good 
will  to  all  men,  attaches  itself  by  bonds  peculiarly  strong,  to  the 
place  of  our  birth,  and  the  persons  among  whom  we  spend  our 
days — for  certainl}'^  we  may  sincerely  love  all  the  human  race, 
whilst  we  cherish  a  peculiar  regard  and  affection  for  those  who 
hold  to  us,  not  only  the  relation  of  men,  but  also  a  multitude  of 
others,  as  those  of  parents,  children,  friends,  and  all  the  mutual 
interchanges  and  kind  offices  of  neighborhood,  and  proximity  of 
society.  But  what  is  it  that  inspires  love  of  country?  The  bless- 
ing of  free  and  equal  laws  righteously  administered;  the  enjoy- 
ment of  peace,  order,  tranquillity,  and  safety,  that  are  connected 
with  the  general  practice  of  those  social  virtues  that  are  taught 
and  enjoyed  in  the  bible.  These  not  only  give  Internal  happi- 
ness to  a  nation,  but  they  raise  around  it  a  wall  impenetrable  to 
the  attacks  of  every  foe — for  who  is  he  that  will  harm  you,  if 
ye  bo  followers  of  that  which  is  good? 


ON    NATION  \L    CIl.MlAc TKR.  301 

Again,  what  is  it  that  inspires  love  of  country?  Illustrious  ex- 
amples of  this  noble  virtue.  But  what  book  exhibits  iso  numy 
illustrious  examples  of  patriotism  as  the  bible?  When  Clod  is 
about  to  destroy  the  Israelites,  Moses  stands  forth,  and  cries- 
Spare  them,  O  lord,  or  blot  mc,  I  pray  thee,  out  of  thy  book. 
Was  no  the  an  illustrious  patriot?  were  not  David,  Isaiah,  and  all 
the  prophets,  lovers  of  their  country — men  devoted  to  its  intei- 
ests?  But  behold  our  Saviour,  going  about  through  Judca,  gath- 
ering? the  lost  sheep  of  the  house  of  Israel — sec  him  weeping 
over  the  fall  of  Jciusalem — sec  him  laying  down  his  life  on  the 
cross!  there  you  behold  a  heavenly — a  divine  patriot. 

But  still  more:  a  true  belief  of  the  bible  inspires  that  gener- 
ous dcvotedness,  that  unshaken  fortitude  which  impels  the  Chris- 
tian to  defend  his  religion,  and  the  laws  of  his  country;  these 
■will  hurry  him  to  the  breach,  and  cause  him  to  spare  neither 
his  property  nor  his  blood,  to  preserve  to  posterity  the  precious 
deposit,  his  country's  rights.  Where,  in  the  day  of  danger,  will 
you  find  true  valor,  and  dauntless  heroism?  Among  good  Chris- 
tians, who  have  learned  from  their  bible,  that  the  sacrifices  they 
make  for  the  public  good,  are  services  rendered  to  their  God. 
Who  will  fearlessly  rush  on  the  long  line  of  bristly  bayonets, 
and  the  shock  of  battle?  Those  who  have  learned  from  the  bible, 
that  they  shall  fall  on  the  ensanguined  plain,  defending  their  re- 
ligion, and  their  country's  laws;  they  shall  receive  a  double 
crown — a  crown  of  glory  on  earth,  and  a  crown  of  immortality 
in  heaven. 

IMTROVEMKNT. 

Let  us  recapitulate,  in  few  words,  the  advantages  of  a  com- 
munity governed  by  the  laws  of  the  bible.  Do  we  love  liberty? 
The  bible  imparts  its  sacred  principles,  and  maintains  them. 
Do  we  love  to  enjoy  peace?  The  bible  secures  it  by  the  prin- 
ciples of  love,  forgiveness,  forbearance,  and  toleration.  Do  wc 
wish  to  see  the  empire  of  holiness  established  on  the  earth?  It  is 
by  the  bible,  that  the  grace  of  God,  which  bringeth  salvation,  is 
to  appear  to  all  men.  Do  you  wish  to  live  in  a  country  ol  true 
4G 


302  I.VFLUENCE    OF    GOd's    WORD 

patriots?  The  bible  most  powerfully  inspires  this  virtue,  not  only 
by  the  multitude  of  bright  examples  it  exhibits,  but  also,  by  the 
very  nature  of  its  laws.  A  natural  consequence  is,  that  every 
friend  of  God  and  man,  must  be  a  friend  to  sending  the  bible 
into  the  whole  world;  let  none  of  us  say — We  have  done  enough 
in  this  good  cause,  we  have  supplied  our  own  country.  But  is 
our  duty  in  this  cause  to  be  limited  by  the  boundaries  of  War- 
ren? No,  our  field  is  the  world.  And  now  look  at  the  moral 
desolations  of  the  earth!  vastly  more  than  three-fourths  of  its 
whole  population  are  strangers  to  righteousness,  for  they  are 
destitute  of  the  bible — see  Juggernaut  moving  amidst  the  teem- 
ing population  of  India,  his  car  streaming  with  blood,  and  sur- 
rounded with  groans  of  the  dying;  there,  every  year,  are  re- 
peated the  horrid  scenes  of  the  valley  of  Hinnom;  see  all  Tar- 
tary  stained  with  the  same  religion,  whose  real  character  is  im- 
purity, cruelt}^  lasciviousness  and  blood;  see  almost  all  Africa, 
Persia,  Arabia  and  Turkey  covered  with  the  temples  of  Maho- 
met, and  polluted  with  the  ferocious,  horrid,  and  impure  doc- 
trines of  the  Koran;  see  China,  and  many  other  vast  nations,  all 
but  in  the  very  darkness  of  Atheism.  In  all  these  regions,  does 
man  appear  a  respectable  being  in  the  eyes  of  his  fellow  men? 
No,  human  nature  there  is  degraded,  brutalized — all  is  barbar- 
ism; these  are  dark  places  which  are  filled  with  the  habitations 
of  cruelty. 

But  this  state  of  things  is  not  to  continue  always,  nor  even 
long.  Christ  shall  bring  forth  judgment  unto  them — and  the 
kingdoms  of  this  world  are  soon  to  become  the  kingdoms  of  our 
Lord  and  of  his  Christ.  But  how  is  this  great  change  to  be  ef- 
fected? By  sending  them  the  bible;  and  what  friend  of  good 
would  stand  back  from  this  work? 

Another  consequence  of  what  has  been  said  is — the  enemies 
of  the  bible  are  the  enemies  of  their  country  and  the  world — the 
blows  they  aim  at  religion,  are  conspii-acies  against  the  rights 
of  man;  these  attacks  would  shake  the  pillars  of  the  state,  un- 
dermine its  foundations,  and  break  down  its  ramparts.  Happy 
believers,  whose  minds  the  god  of  this  world  has  not  blinded,  re- 


ON    NATIONAL    CIlARACTfclR.  303 

pel  their  false  reasoning,  with  whatever  confidence  it  be  prc- 
posed,  and  with  whatever  kind  of  eloquence  it  may  be  embel- 
lished. The  bible,  until  this  day,  has  been  the  glory  and  strength 
of  this  great  republic;  to  it  we  are  indebted  for  onr  national  free- 
dom, for  I  hardly  hesitate  to  say — that  this  would  not  now  be  a 
country  of  equal  and  righteous  laws,  had  not  the  heroes  and 
statesmen  of  the  revolution  been  enlightened  by  the  bible. 


SERMON  XLl. 


THE   REVELATION  OF   TME  JIID«I72E1^'T  DAY. 


"For  God  shall  bring  every  work  into  judgment,  with  every  secret  thing, 
whether  it  be  good,  or  whether  it  be  evil" — Ecclesiastes  xii  chap., 

XIV    VERSE. 

These  words  we  have  read,  make  the  conclusion  of  the  book 
of  Ecclesiastes;  they  are  connected  with  what  precedes  them. 
After  havhig  declared  that  he  sought  out,  and  put  in  order  many- 
important  and  solemn  considerations,  and  that  what  he  had  writ- 
ten was  upriglit,  even  words  of  truth,  he  concentrates  the  whole 
in  one  point,  and  says— Fear  God,  and  keep  his  commandments, 
for  this  is  the  whole  duty  of  man;  and  in  our  text  he  demon- 
strates this  capital  truth — For  all  that  is  hidden  now,  whether 
it  be  good  or  evil,  shall  be  brought  in  judgment — the  good  to  re- 
ceive a  reward,  and  the  evil  to  be  punished. 

In  the  illustration  of  this  subject,  we  will  consider 

1.  The  certainty. 

2.  The  universality. 

3.  The  equity  with  which  every  secret  thing  will  be  brought 
info  ju  Igmcnt. 


THE    RKVKLATIO.N    OF    TJlT.    JlD(iMK\T    DAV.  ',]V,r> 

I.  The  certainty  of  this  fact.  God  shall  bring  evcrv  Avork 
into  judgment,  says  the  wise  man;  positive  expressions  which 
announce  the  certainty  of  this  manifestation.  The  most  formal 
and  often  reiterated  declarations  of  the  scriptures  estabhsh  tliis 
first  head,  and  the  moral  perfections  of  God  put  it  beyond  a 
doubt.  It  is  not  our  design  to  (juote  the  many  texts  of  scripture 
which  declare  the  certainty  of  a  future  judgment;  let  us  just 
quote  the  commentary  Paul  has  given  on  the  words  of  our  text 
— Wc  must  all  appear  before  the  judgment  seat  of  Christ,  that 
every  one  may  receive  the  things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad.  He  also  says — 
Judge  nothing  before  the  time.  At  present,  good  and  evil  arc 
covered  with  thick  clouds;  they  are  concealed  in  darkness;  but 
wait  until  the  coming  of  the  Lord — wait  in  faith  for  the  light  of 
eternity,  for  the  opening  of  the  books — God  will  discover  these 
hidden  things — he  will  make  manifest  the  counsels  of  the  heart, 
and  then  every  one  will  receive  his  reward. 

In  this  world,  mockers  say — Where  is  the  promise  of  his  com- 
ing? others,  who  profess  to  believe  a  judgment  to  come,  Hve  as  if 
they  disbelieved  it,  and  if  they  can  succeed  in  concealing  their 
wicked  deeds  from  the  world,  they  fear  no  evil — the  Most  High 
sees,  and  knows,  and  keeps  silence;  his  avenging  hand  holds  the 
thunder,  yet  he  does  not  launch  it  on  their  guilty  heads — now 
God  hides  himself — he  sees  the  tares  growing  and  multiplying 
among  the  good  grain;  he  often  sees  virtue  turned  into  ridicule, 
calumniated,  |)ersecuted,  and  often  sighing  in  oppression;  he 
sees  this,  and  yet  he  keeps  silence;  he  permits  the  ungodly  and 
the  profane  to  abound  in  wealth,  to  be  environed  with  honor, 
and  their  days,  to  all  appearance,  to  How  calm  and  serene  in 
the  midst  of  pleasures. 

But  he  has  appointed  a  day  in  which  he  will  judge  the  world 
in  righteousness.  In  that  day,  these  apparent  disorders  will  be 
redressed,  these  veils  removed,  and  these  sinners  confounded;  in 
that  day,  God,  most  just  and  holy,  the  friend  of  order,  will  fully 
justify  his  dispensations  and  his  ways;  he  will  demonstrate  that 
his  law  was  just  and  good,  that  good  and  evil  were  wisely  and 
righteously  dispensed;  he  will  demonstrate  to  his  blessed  scr- 


306  THE    REVELATIOV    OF    THE    JUDGiMEXT    DAV. 

vants,  that  he  has  kept  an  exact  account  of  the  conflicts  they 
have  endured  to  obey  him,  the  virtues  they  have  practised,  and 
the  sacrifices  they  have  made — and  not  a  drop  of  cold  water  to 
the  poor,  out  of  love  to  him,  but  will  have  its  recompense;  he 
will  show,  that  if  he  led  them  in  a  narrow  way — slippery,  steep 
and  rugged,  it  was  because  he  wished  to  purify  and  save  them, 
and  secure  their  immortal  triumphs.  To  the  workers  of  iniquity 
he  will  discover,  that  he  has  seen  all,  known  all,  and  remem- 
bers all — to  them,  with  indignation,  he  will  say — Know  now 
that  I  am  the  Lord — there  is  none  else — no  other  judge,  no  other 
avenger — call  now  on  the  false  God's  you  have  preferred  to  me 
— let  them  come  now  and  deliver  you  out  of  my  hands — now 
the  moment  which  you  pretended  to  doubt  is  come,  and  now  see 
your  works  of  darkness  unveiled — many  of  them  you  perpe- 
trated in  secrecy — darkness,  bolts  and  bars  concealed  you  from 
the  eyes  of  men,  and  your  vanity  thought  these  deeds  were  bu- 
ried in  forget  fulness;  but  the  moment  to  punish  them  is  come — 
Vengeance  is  mine,  and  1  will  repay  it,  saith  the  Lord.  Then 
God  will  be  known  as  he  is — then  his  adorable  perfections  will 
shine  forth  in  their  purity  and  splendor. 

II.  The  universality  of  this  manifestation — "God  shall  bring 
every  work  into  judgment,  with  every  secret  thing,  whether  it 
be  good  or  whether  it  be  evil." — Nothing  will  be  excepted.  Un- 
der this  head  we  have  to  consider  the  particulars,  difficulties, 
and  issue  of  this  amazing  discovery. 

1.  The  particulars.  The  scriptures  assure  us,  these  will  be 
all  our  thoughts,  all  our  desires,  all  our  sentiments,  all  our  af- 
fections, and  all  the  movements  of  our  hearts.  Paul  says — The 
Lord  will  make  manifest  the  counsels  of  the  hearts— all  our 
words  will  be  manifested — I  say  unto  you,  it  is  the  declaration 
of  the  Saviour,  that  every  idle  word  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judgment.  All  our  actions, 
the  whole  tenor  of  our  conduct  during  the  days  of  our  pilgrim- 
age, all  our  doings,  and  all  our  omissions;  the  good  we  have  ne- 
glected to  do — the  slothful  servant  who  hid  his  talent  was  cast 
into  outer  darkness — our  whole  moral  conduct,  in  connexion  and 
totality,  from  the  first  moment  in  which  we  were  capable  of 


THE    RKVEI-VTIO.V    OK    THK    JlDCiMt.VT    DAY.  307 

knowing  and  violating  the  law  of  God,  until  the  last  breath  of 
our  life — all  will  be  made  manifest,  and  weighed  in  the  eternal 
balance  of  the  sanctuary;  all  our  moral  acts — not  one  oniis.sion, 
not  one  work,  not  one  word,  and  not  one  thought  will  be  omit- 
ted— all  will  be  set  forth  in  the  clearest  light. 

2.  Consider  the  apparent  dilHculty  of  making  these  discove- 
ries. Who  can  even  think  on  this  subject,  and  not  exclaim  with 
David — Who  can  understand  his  errors?  cleanse  thou  me  from 
secret  faults.  If  a  man  stood  on  the  bank  of  a  large,  impetuous 
river,  and  wished  to  count  the  drops  of  water  that  were  con- 
stantly precipitating  and  hiding  themselves  from  his  eyes,  could 
he  succeed?  That  torrent  is  but  a  feeble  image  of  our  life — 
these  fugitive  waves  which  press  on  each  other  in  their  haste, 
are  piled  together,  and  which,  by  turns,  so  hastily  disappear, 
are  an  emblem  of  the  flux  and  reflux  perpetual  of  our  thoughts, 
desires,  projects,  words  and  actions,  which,  as  rapid  as  the  light- 
ning, seldom  leav^e  on  our  souls  a  single  trace  of  their  existence; 
the  moments,  hours,  days,  months,  and  years  of  our  life,  fly  on 
ihe  wings  of  time;  but  those  works,  which  we  accumulate  with- 
out thinking  of  them,  those  works  which  we  forget  as  if  they 
were  not,  still  exist,  and  will  be  exhibited  before  the  face  of  the 
universe. 

Old  men,  who  hear  me  to-day,  you  have  passed  over  all  the 
periods  of  that  duration  allotted  to  man  on  earth — three  score 
and  ten  years  have  rolled  over  your  heads,  and  you  have  now 
come  to  the  sombre  shores  of  the  immense  oceati  of  a  duration  to 
come;  when  you  meditate  on  your  past  lives,  when  you  con>ider 
the  days  of  old,  the  years  of  ancient  times,  can  you  collect,  and 
seize  on  every  link  of  the  chain  of  your  past  existence?  could 
your  mind  sustain  the  amazing  mass  of  what  you  have  thought, 
desired,  and  projected— all  that  you  have  said,  and  all  that  you 
have  done,  whilst  time  has  been  furrowing  your  forehead,  and 
bleaching  your  locks?  yet  these  things  which  you  have  done, 
compared  with  the  law  of  the  Sujiremc  Judge,  have  been  your 
good  or  evil  works— all  these  form,  as  it  were,  the  mass  of  vour 
moral  state;  and  all— yes,  all  at  once  will  be  brought  into  judg- 
ment. 


368         THE  REVELATION  OF  THE  JUDGMENT  DAY. 

But  if  the  life  of  one  individual  presents  so  nnuch  difficulty  in 
collecting,  and  making  manifest  all  its  thoughts  and  acts,  how 
much  more  so  will  it  be  to  reveal  the  whole  characters  of  all 
ihe  human  race!  The  opinion  most  reasonable,  and  most  advo- 
cated, in  reference  to  the  population  of  this  earth  is,  that  its  sur- 
face is  covered  with  about  eight  hundred  millions  of  inhabitants 
— this  is  the  whole  of  one  generation;  but  since  the  world  came 
from  the  hand  of  the  Creator,  how  man}'  generations  have  pass- 
ed away!  and  how  many  generations  may  yet  come  during  all 
these  ages!  how  many  innumerable  millions  of  men  will  have, 
in  their  turns,  appeared  on  (his  earth!  the  seed  promised  Abra- 
ham was  to  be  as  numerous  as  the  stars  of  heaven;  what,  then, 
must  be  th<e  number  of  all  mankind?  and  what  must  be  the 
number  of  all  their  works,  whether  good  or  evil?  Who  docs  not 
feel  himself  moved,  powerfully  moved,  when  attempting  to  re- 
present to  himself  the  universal  assemblage  of  all  the  individuals 
of  the  hunian  race,  and  the  all  but  infinite  details  of  that  rigor- 
ous account  they  must  render? 

3.  But  two  or  three  words  are  sufficient  to  remove  every  dif- 
ficulty; it  is  G(jd  who  will  reveal  all,  who  will  make  every 
thing  manifest,  and  will  judge  every  thing;  it  is  God,  who,  at 
the  dawn  of  time,  enlightened  the  formless  chaos  of  matter  he 
had  created,  saying — Let  there  be  light,  and  it  was  light;  it  is 
he  who  will  bring  every  work  into  judgment — that  same  God 
who  poured  on  his  disciples  the  miraculous  effusions  of  his  Spirit, 
and  in  a  moment  instructed  them  in  all  truth — in  a  moment  the 
sphere  of  their  memory  was  extended,  and  enriched  with  an  in- 
conceivable multitude  of  words,  so  that  without  ellbrt  or  confu- 
sion, they  could  express  themselves  in  all  languages;  he  is  a  God 
of  infinite  knowledge,  and  can  employ  thousands  of  means  to 
execute  his  purposes,  of  which  the  human  mind  cannot  con- 
ceive. Let  each  of  us,  then,  say  to  ourselves  with  full  certainty 
of  conviction  and  faith — Yes,  the  whole  history  of  my  life,  which 
now  appears  to  me  so  vast  and  confused,  will  be  produced,  de- 
veloped, and  exposed — 1  shall  see  it  myself — I  shall  see  it  clearly 
in  all  its  circumstances  and  dctails-'-I  shall  then  see  myself  as 
I  am,  for  as   the    Redeemer  has  declared — There  is  nothing 


THE    RKVELATION    01"    THK    JLl)tiMK.\T    DAI'.  3tVJ 

covered  lliat  shall  not  be  revealed,  and  hid  that  shall  not  be 
known. 

4.  The  e(jiiity  of  this  manifestation  is  our  fourth,  and  last 
head.  The  ]\Iost  High,  without  doubt,  could  fix  uith  one  word 
of  his  lips,  the  eternal  destinies  of  all  mortals;  he  could,  without 
any  display  or  formality,  bless  the  righteous  and  curse  the  w  ick- 
ed;  and  without  audacity,  who  could  say  to  him — "What  docst 
thou?  He  is  clothed  with  supreme  autiiority;  his  decision  will 
be  authentic  and  solemn — the  description  the  scriptures  give  of 
the  judgment  day  are  magnificent,  sublime,  and  awful — When 
the  loud  blasts  of  the  trumpet  shall  assemble  the  nations,  when 
the  graves  shall  open  their  bosoms  to  reproduce  the  dead;  when 
Jesus  Christ  shall  descend  in  a  cloud  of  glory  amidst  the  bright 
legions,  the  immortal  concerts  of  the  heavenly  hosts;  when  all 
the  dead,  small  and  great,  separated  into  two  parts  by  ihc  an- 
gels, shall  take  their  stations  at  the  tribunal  of  the  Supreme 
Judge,  then  shall  take  place  this  astonishing  manilestalion;  and 
if  we  collect  the  different  circumstances  which  the  scriptures  re- 
late in  reference  to  this  great  day,  it  will  appear  most  evident, 
that  it  will  be  transacted  in  equity,  and  with  the  utmost  for- 
mality. 

I.  What  is  required,  that  a  sentence  at  an  earthly  tribunal  be 
in  all  respects  equitable/  Reason  replies — that  justice  be  dis- 
pensed by  men  of  wisdom,  well  instructed  in  the  laws,  firm  and 
virtuous — the  friends  of  truth,  whose  eyes  will  not  be  blinded  by 
interest;  he  who  is  appointed  to  administer  justice  to  othery, 
ought  to  merit  their  confidence  on  account  of  immoveable  equity, 
acknowledged  probity,  and  perfect  integrity.  Moses  said  to 
the  judges  he  appointed  among  the  tribes — Hear  the  causes  be- 
tween your  brethren,  and  judge  righteously— ye  shall  not  re- 
spect persons  in  judgment,  but  ye  shall  hear  the  small  as  well  as 
the  great — ye  shall  not  be  afraid  of  the  face  of  man — yea,  the 
scripture  assures  us— Tha^  he  that  justifielh  the  wicked,  and  lie 
that  condemnelh  the  just,  even  they  both  are  an  abomination  to 
the  Lord.  i5ut  to  form  an  idea  of  a  judge,  whose  character  is 
perfect,  you  may  conceive  of  every  transcendent  quality  of  the 
47 


StO  THE    R£VkLaTIO.\    OF    THE    JUCGItlEXT    CAr. 

head  and  heart;  and  we  ask — Does  not  the  judge  of  the  living 
and  the  dead  possess  all  these  in  a  degree  still  more  eminent^ 
still  more  perfect?  Yea,  in  an  infinite  degree;  this  judge  is  Jesiu} 
Christ,  who  searches  the  hearts  and  reins — who  is  over  all  God 
blessed  for  ever. 

IL  What  is  necessary  to  secure  an  equitable  sentence?  A 
rule  just,  precise,  and  uniform — a  rule  that  is  not  obscure,  but 
its  very  test  sufficient  to  decide  all  cases^a  rule  that  is  not  sus- 
ceptible of  glosses  and  arbitrary  interpretations.  Human  laws 
are  often  feeble  barriers  to  resist  power;  they  often  spread 
snares  for  good  faith  and  innocence,  and  load  the  feeble  with 
heavy  chains;  and  how  many  means  do  they  afford  for  vice  to 
triumph  over  virtue?  But  the  laws  of  God  are  tarnished  with  no 
such  stains;  it  is  the  law  of  him  who  has  created  the  small  and 
the  great,  and  the  basis  of  whose  throne  is  justice  and  equity;  it 
is  necessarily  perfect — the  commandment  of  the  Lord  is  pure, 
his  judgments  arc  true  and  righteous  altogether. 

III.  What  is  necessary  to  render  a  sentence  equitable?  That 
the  facts  be  fully  proved  and  measured  bv  the  law.  We  have 
already  said — that  our  works  will  be  produced  in  the  day  of 
judgment — our  works,  with  all  their  causes,  all  their  motives, 
all  their  circumstances,  all  their  dependences,  and  all  their  con- 
sequences— our  works  written  in  the  book  of  life,  and  traced  out 
by  God's  own  hand;  opulence,  reputation,  dignity  and  grandeur, 
will  be  too  impotent  in  that  day  to  arrest  the  course  of  awful 
justice,  or  even  in  the  least  to  disguise  or  suppress  any  essential 
circumstances;  these  imposing  appearances  and  artful  evasions 
will  be  insufficient  to  falsify  the  nature  of  fiicts — nothing  will  be 
admitted  to  asperse  virtue,  nor  to  conceal  the  turpitude  of  vicej 
then  good  will  be  good,  and  evil  will  be  evil;  no  one  will  call 
bitter  sweet,  and  sweet  bitter — every  one  will  appear  in  his  true 
character  and  name.  Behold,  the  Judge  will  say  to  each  one  of 
us — On  that  hand  what  my  law  required,  and  what  it  forbade  in 
the  situation  where  I  placed  you,  behold  the  light  that  shone 
upon  you,  the  numerous  and  pressing  motives  I  presented  you, 
the  abundant  means  I  afforded  you,  and  the  succors  I  bestowed 


THE    RF.VELATIO.V    OF   TIlF.    JUDGMENT    DAY.  371 

upon  you;  and  then,  on  the  other  hand,  the  use  you  have  made 
of  this  Hght,  these  means,  motives  and  succors;  here  are  the  ta- 
lents I  trusted  to  you;  there  the  use  you  have  made  of  these  ta- 
lents; here  is  the  test  of  your  duties;  there  the  liistory  of  your 
life  and  works. 

Finally,  what  is  necessary  to  render  a  sentence  equltahle? 
The  testimony  of  well-informed,  sincere,  and  irreproachable 
witnesses.  In  this  world,  Ahab  found  sons  of  Belial  to  bear  wit- 
ness against  Naboth,  saying — that  he  blasphemed  God  and  the 
king;  and  he  was  despoiled  of  the  heritage  of  his  father;  ene- 
mies, suborned  and  implacable,  deposed  falsely  against  Stephen 
and  Paul — in  a  word,  the  most  holy  Saviour  was  exposed  to  the 
attacks  of  perfidy — false  witnesses  deposed  against  him,  saying 
— We  heard  hiin  say — I  will  destroy  this  temple. 

But  in  the  great  day  of  the  Lord,  the  vile  and  deceitful 
tongue  of  the  infamous  adulator  will  be  confounded,  hideous  cal- 
umny and  atrocious  envy  will  be  silent,  and  august  truth  will 
appear  on  a  bright  throne — no  cloud  will  intercept  its  rays,  nor 
enfeeble  its  splendor. 

Pious  souls,  in  that  day  your  witnesses  will  be  those,  who,  by 
your  prayers,  counsels,  and  examples,  have  been  brought  into 
the  path  of  religion,  holiness,  and  happiness;  and  the  njinisters  of 
the  gospel,  whose  hearts  are  filled  with  bitterness  on  account  of 
the  progress  of  irrcligion,  and  the  inutility  of  whose  labors 
causes  them  great  discouragement,  in  that  day  will  have  for 
their  witnesses  the  little  number  of  docile  hearers,  who,  from 
their  lips  have  received  the  word  of  God,  which  eflectually 
worketh  in  all  who  believe;  and  the  unprofitable  and  careless 
will,  at  last,  ifft  up  their  voices,  and  confess  that  they  are  the 
authors  of  their  own  destruction — that  the  minister  is  clear  of 
their  blood.  In  that  day,  what  will  be  said  by  the  nation  that 
killed  the  prophets,  and  stoned  them  that  were  sent  unto  them? 
what  will  be  said  by  those  who  crucified  the  Lord  of  glory? 
what  will  be  said  by  Bethsaida  and  Chorazin,  when  the  mighty 
works  done  in  the  midst  of  them  shall  be  produced?  what  will 
be  said  by  careless  souls  in  this  congregation,  when  the  Queen 


373  THR    RKVETATION    OP    THE    JUDGMENT    DAV. 

of  the  South — wlien  tlie  Ninevites  shall  rise  up  against  them  to 
condemn  them?  what  will  be  said  by  those  who  have  corrupted 
others,  when  the  victims  of  their  crimes  will  come  forth  to  ac- 
cuse them?  what  will  be  said  by  those  who  have  been  accom- 
plices in  crimes,  when  they  will  stand  face  to  face?  Then  con- 
science will  awaken;  it  will  rend  them — it  will  be  their  first, 
and  most  ardent  accuser — it  will  dictate  their  sentence;  and 
whilst  wretched  sinners  shall  cry  in  despair — but  in  vain — for 
the  mountains  to  fall  on  them,  and  the  rocks  to  cover  them  — 
from  the  side  of  the  righteous,  this  triumphant  acclamation  will 
be  heard — Allelujah!  salvation,  and  glory,  and  honor,  and  power 
unto  the  Lord  our  God! — "Every  secret  thing  will  be  brought 
into  judgment,  whether  jt  be  good,  or  whether  it  be  evil." 


SERMON   XLII. 


INFLIIEXCE   OF   RELIGION  0:\  THE  AFFECTIOIVS. 


"And  they  said  one  to  another,  Did  not  our  heart  hum  icithin  its,  while 
he  talked  with  7/s  by  the  way,  and  tohilc  he  opened  to  us  the  scrip- 
tures?^'— Luke  xxiv  chap.,  xxxii  verse. 

Our  blessed  Lord  liaving  suffered  on  the  cross  for  the  sins  of 
his  people,  and  having  sanctified  the  grave  for  his  followers,  on 
the  third  day  he  broke  the  bonds  of  death,  and  rose  triumphant 
from  the  grave;  yet  he  did  not  immediately  ascend  to  his  native 
heaven,  and  take  possession  of  that  glory  which  he  had  with  the 
Father  before  the  foundation  of  the  world.  For  forty  days  he 
remained  on  caith,  confirming  the  faith  of  his  disciples,  and 
consoling,  animating,  instructing,  and  speaking  to  them  of  tho 
things  pertaining  to  the  kingdom  of  God.  On  the  day  when 
the  most  extraordinary  and  memorable  event  of  our  Lord's  re- 
surrection took  place,  two  of  his  disciples  were  on  their  way  to 
Emmaus,  a  small  village,  distant  from  Jerusalem  about  eight 
miles  they  were  conversing  earnestly,  as  they  w^alked,  concern- 
ing the  crucifixion  of  Jesus — all  at  once  the  Saviour  joined  thcni 
as  a  stranger  travelling  the  same  road,  and  appeared  to  listen 


374  LVFLUENXE    OF    RELIGIOV    OS    THE    ArFECTION'S. 

with  great  interest  to  their  conversation;  and  at  length,  inquired 
into  the  subject  which  gave  them  such  deep  concern,  and  caused 
them  so  much  sorrow?  One  of  them  then  proceeded  to  state  the 
views  and  hopes  they  had  entertained  respecting  Jesus — how  he 
had  been  put  to  death,  and  concluded  by  saying — that  it  was 
affirmed,  by  some  who  saw  him,  that  he  was  alive.  Then  our 
Lord  began,  and  expounded  to  them  Moses  and  the  prophets, 
and  proved  that  Jesus  ought  to  have  suffered  these  things,  and 
enter  into  his  glory.  At  length,  their  eyes  were  opened,  and 
they  knew  him,  and  he  vanished  out  of  their  sight;  and  then 
they  began  to  reflect  on  the  effects  produced  on  them  by  the 
conversation  of  their  Lord — how  their  affections  had  been  so 
enlivened,  that  their  very  hearts  seemed  to  burn  whilst  he  spoke 
— "And  they  said  one  to  another,  Did  not  our  heart  burn  within 
us,  while  he  talked  with  us  by  the  way,  and  while  he  opened  to 


res 


?" 


us  the  scriptu 

The  doctrine  we Would  raise  on  these  words  is  this— that  true 
religion  has  a  powerful  influence  on  the  atlections  of  the  heart. 
Our  design  now  is,  to  prove  this  truth. 

The  Author  of  our  being  has  endowed  our  souls  with  two  fa- 
culties; by  one  of  these,  we  are  capable  of  perceiving,  discern- 
ing, and  judging — this  is  called  the  understanding;  by  the  other, 
our  souls  do  not  merely  perceive,  and  judge  of  things,  but  are,  in 
some  way,  either  inclined,  disinclined,  or  averse  from  them..  By 
reason  of  this  faculty,  the  soul  never  views  an  object  as  an  in- 
different, unatFected  spectator;  but  is  either  pleased  or  displeased 
— chooses  or  refuses;  and  this  is  called  the  inclination  or  will. 
This  faculty  is  exercised  in  very  different  degrees;  there  are 
some  exercises  of  pleasedness  or  displeasedness,  of  desire  or  aver- 
sion, wherein  the  soul  is  carried  but  a  little  beyond  a  state  of  in- 
difference. Rut  there  are  other  degrees  wherein  we  may  rise 
higher  and  higher,  till  the  soul  comes  to  act  vigorously  and  sen- 
sibly—  until  the  actings  of  the  soul  acquire  that  power  and 
strength  that,  according  to  the  laws  of  union  between  soul  and 
body,  there  is  produced  a  powerful  motion  of  the  fluids,  the  ani- 
mal spirits,  and  the  blood  in  the  region  of  the  heart;  and  on  this 
account  it  is  that  those  exercises  of  the  mind  are  so  often  called 


tN'FLUKXCE    or    RKLK.ION'    O.V    THK    AFFLCTION.S.  ^75 

the  heart,  and  these  powerful  exer(;iscs  of  the  soul  arc  called  its 
aflections. 

These  alTcctiidis  arc  always  moved  in  proportion  ns  llie  mind 
esteems  the  objects  excellent,  amiable,  and  desirable  or  ollier- 
wise,  by  which  they  are  excited;  but  religion  presents  objects  so 
great,  so  vastly  important,  that  wherever  it  exerts  its  proper  in- 
fluence there  must  be  fervent  exercises  of  the  heart.  In  nothing 
are  the  glowing  affections  of  the  soul  so  requisite  as  in  religion, 
in  nothing  is  lukewarmness  so  odious,  and  hence  religion  is  cal- 
led the  power  of  godliness;  and  of  those  who  possess  it,  it  is  said, 
that  God  has  given  to  them  the  spirit  of  power,  and  of  love,  and 
of  a  sound  mind;  yea,  they  are  said  to  be  baptized  with  the  Holy 
Ghost  and  with  fire — and  by  reason  of  the  iVrvent  and  powerful 
exercises  the  Spirit  of  God  excites  in  their  souls,  their  hearts 
burn  within  them.  God  has  revealed  to  men  a  religion  suited  to 
their  nature  and  destination,  which  calls  into  legitimate  exercise 
the  whole  power  of  their  souls;  it  is  a  religion  which  discloses  its 
heavenly  origin  in  the  holy  affections  of  the  heart.  True  reli-, 
gion  is  love — but  love  is  not  only  one  of  the  affections,  but  it  is 
the  fountain  of  all  the  affections;  all  the  other  affections  flow  from 
it.  From  love  arises  hatred  of  those  things  which  are  contrary 
to  what  we  love,  or  which  oppose  us  in  those  things  in  which  we 
delight;  and  from  the  various  exercises  of  love  and  hatred,  ac- 
cording to  the  circumstances  of  the  objects  of  these  alFcctions  as 
present  or  absent,  certain  or  uncoitain,  probable  or  improbable, 
arise  all  those  other  affections  of  desire,  hope,  fear,  joy,  grief, 
gratitude,  anger.  From  fervent  love  to  God,  will  necessarily 
arise  other  religious  affections,  as  for  instance,  intense  hatred  and 
abhorrence  of  sin — fear  of  sin  and  dread  of  God's  displeasure- 
gratitude  to  God- for  his  goodness — joy  in  God  when  he  is  gra- 
ciously present,  and  grief  when  fie  is  absent,  and  a  joyful  hope 
•when  the  future  enjoyment  of  God  is  expected,  and  fervent  zeal 
for  the  glory  ol  God;  and  in  'like  manner  from  a  fervent  love  to 
men  will  arise  all  other  virtuous  affections  towards  God;  and  for 
these  reasons,  in  a  summary  sense,  love  is  said  lo  be  the  fulfilling 
of  the  whole  law. 


376  INFLLEXCE    OK    RELIC  ION    ON    THE    AFFECTIONS 

The  sacred  scriptures  teach  that  true  religion  does  not  only 
move  some  of  our  affections,  but  calls  up  evcj*y  one  of  them  into 
lively  and  powerful  exercise.  Is  fear  an  affection  of  the  souH 
well  much  of  religion  consists  in  holy  fear — yes!  it  is  often  spoken 
of  as  the  character  of  the  truly  pious.  They  tremble  at  God's 
word — they  fear  before  him;  their  flesh  trembles  for  fear  of 
him.  They  are  afraid  of  his  judgments,  his  excellency  makes 
them  afraid.  The  fear  of  God  is  so  great  a  p;irt  of  true  godliness, 
that  it  is  often  put  f()r  the  whole  of  religioni 

Hope  is  an  affection  of  the  soul,  and  is  mentioned  as  one  of  the 
three  things  in  which  religion  consists.  Happy  is  he,  who  has 
the  God  of  Jacob  for  his  help^  whose  hope  is  in  the  Lord  his  God. 
Blessed  is  the  man  that  trusteth  in  God,  and  whose  hope  the  Lord 
is.  Be  of  good  courage  and  he  shall  strengthen  your  heart,  all 
ye  that  hope  in  the  Lord.  Hope  is  so  great  a  part  of  religion, 
that  the  apostle  says,  we  are  saved  by  hope.  Jt  is  the  Christian's 
helmet  and  the  anchor  of  his  soul.  Hatred  is  an  affection  of  the 
soul,  and  to  hate  evil  is  an  evidence  of  love  to  God — The  fear  of 
the  Lord  is  to  hate  evil. 

Desire  is  an  affection  of  the  soul;  and  holy  desire,  longing  and 
thirsting  after  God  and  holiness,  are  marks  of  his  people.  I  will 
give  to  him,  says  Christ,  that  is  athirst,  the  water  of  life.  Joy  is 
an  affection  of  the  soul,  and  an  important  part  of  religion — Re- 
joice in  the  Lord,  ye  righteous;  rejoice  and  be  exceeding  glad — 
the  fruit  of  the  Spirit  is  love  and  joy.  The  Christian's  joy  is  un- 
speakable and  full  of  glory — it  is  pure,  sublime  and  heavenly;  it 
is  so  sweet  and  raises  the  soul  to  such  degrees  of  heavenly  blessed- 
ness, that  no  words  can  describe  it.  It  is  a  prelibation  of  heaven, 
and  is  therefore  said  to  be  full  of  glory. 

Compassion,  kindness,  mercy  and  pity,  are  affections  of  the 
soul,  and  essential  to  religion;  the  righteous  showeth  mercy  and 
giveth;  he  is  ever  merciful  and  lendeth;  he  that  honoreth  the 
Lord  hath  mercy  on  the  poor — he  hath  showed  thee,  O  man, 
what  is  good;  and  what  doth  the  Lord  require  of  thee,  but  to  do 
justice,  love  mercy,  and  walk  humbly  with  thy  God? 

Zeal  might  be  mentioned;  but  zeal  is  not  an  affection  o(  itself, 
but  the  fervent  and  ardent  exercise  of  the  affections — and  God's 


IXFLL'E.NCK    OF    RF.r.ICIOX    O.V    THK    AFFECTIONS.  37  7 

people  are  zealous  of  good  works.  These  proofs,  derived  from 
the  word  of  God.  abundantly  prove  that  real  religion  consists  in 
the  warm,  burning  exercise  of  the  afleclions  of  the  soul.  If  more 
evidence  were  necessary,  wc  could  adduce  the  lives  of  the  saints 
recorded  in  the  bible,  all  of  which  evince,  that  their  religion  did 
principally  consist  in  holy  alFections;  the  Psalms  of  David  are 
a  lively  portraiture  of  his  religion — and  what  are  his  holy  songs 
but  the  warm  breathings  of  devout  and  holy  atlbctions,  of  love  to 
God,  thirsting  and  pantings  of  soul  after  his  favor,  delight  and 
joy  in  the  word  and  ordinances  of  God,  sweet  and  melting  gra- 
titude for  blessings  received?  and  how  many  have  been  com- 
forted, instructed,  and  blessed  by  reading  the  devout  exercises 
of  his  heart?  Yes,  the  harp  of  the  sweet  singer  of  Israel  has  still 
the  power  to  charm;  whilst  we  hear  the  holy  affections  of  his 
own  soul  mingle  in  ils  melodious  and  transporting  strains,  the 
evil  spirit  is  charmed  away  from  the  melancholy  and  despairing, 
and  in  the  cold-hearted,  flames  of  holy  ardor  begin  to  burn. 

Look  at  the  religion  of  Paul;  did  it  not  inflame,  actuate,  and 
entirely  absorb  his  soul?  does  he  not  often  speak  of  his  beinpj 
overpowered  by  his  alFeetions?  How  dear  was  the  church  to  his 
heart!  how  overflowing  his  alfcction  for  the  people  of  Christ! 
he  speaks  of  his  dear  love  to  them — his  abundant  love — his  af- 
fectionate and  tender  love,  and  the  pity  and  compassion  he  felt 
foi  sinners!  he  tells  us  of  his  bowels  of  pity — his  anguish  of 
heart — that  he  was  willing  to  die  for  their  sake;  but  what  were 
the  feelings  of  his  soul  in  reference  to  his  own  case?  He  often 
speaks  of  his  joy,  of  his  rejoicing,  of  his  being  filled  with  comfort, 
and  being  exceeding  joyful;  he  speaks  of  the  triumphs  of  his 
soul,  and  of  his  glorying  in  tribulation.  And  is  it  at  ail  neces- 
sary to  speak  of  the  pure  burning  zeal  with  which  his  heart  was 
always  inflamed?  and  John,  who  was  favored  to  lean  on  his 
Master's  bosom,  did  he  not  possess  a  religion  full  of  holy  affec- 
tion? How  inexpressibly  tender  and  pathetic  arc  all  his  addresses! 
does  he  not  write  as  if  his  whole  soul  was  made  up  of  sweet,  fer- 
vent, holy,  heavenly  love? 

But  above  all,  consider  the  blessed  Saviour — the  light  of  the 
world,  the  head  of  the  church,  the  perfect  example  of  all  true 
IS 


378  INFLUENCK    OF    RKLIGIOX    0\    THE    AFFECTIO.VS. 

religion  and  l)oliness;  how  ardent  his  love  to  God  and  man — it 
was  stronger  tlian  death!  how  great  his  zeal  fur  the  divine  glory! 
how  great  his  grief  for  the  sins  of  men!  how  did  he  lament  the 
hardness  of  their  hearts!  how  did  he  weep  over  Jerusalem,  and 
break  forth  in  an  exclamation  of  sorrow,  saying — If  thou  hadst 
known,  in  this  thy  day,  the  things  whicli  hcloiig  unto  thy  peace! 
but  now  they  are  hid  from  thine  eyes;  how  ineflably  aflection- 
ate  his  last  dying  discourse  with  his  disciples!  and  no  pen  has 
ever  written,  nor  have  any  lips  ever  uttered  any  thing  so  tender, 
so  moving,  and  so  affectionate  as  his  intercessory  prayer  for  his 
disciples  and  the  whole  church. 

We  have  now  seen  that  the  religion  taught  in  the  bible,  and 
which  has  been  possessed  by  all  the  saints,  and  exemplified  in 
the  life  of  our  divine  Saviour,  is  a  religion  that  infiames  the 
whole  soul,  and  causes  all  the  aflections  of  the  heart  to  burn. 
We  now  go  a  step  farther,  and  say — this  is  the  religion  of  hea- 
ven.— Yes,  the  love  and  joy  of  tlie  saints  on  earth,  is  the  begin- 
ning and  dawning  of  the  light,  life,  and  blessedness  of  heaven; 
they  are  the  same  in  nature — only  different  in  degree  and  cir- 
cumstances. In  heaven,  religion  exists  in  its  utmost  purity  and 
perfection;  and  if  we  would  know  what  the  real  nature  of  reli- 
gion is,  we  must  examine  it  where  it  exists  in  its  highest  perfec- 
tion, and  without  any  defect — the  nature  of  true  gold  is  not  as- 
certained when  mixed  with  ore,  but  when  it  comes  out  of  the 
furnace  refined.  All  Christians  in  this  world  are  imperfect;  they 
are  strangers  here,  but  they  belong  to  heaven — that  is  their  na- 
tive country;  in  their  spiritual  birth  they  receive  a  heavenly  na- 
ture— they  receive  an  anointing  from  above;  they  have  grace, 
and  grace  is  the  dawn  of  glory — Cod  fits  them  for  the  world  of 
glory  by  conforming  them  to  that  world  of  holiness  and  joy. 
And  now  contemplate  their  spirits  entering  the  regions  of  light 
and  life;  there  they  behold  the  face  of  their  heavenly  Father 
and  exalted  Saviour;  his  glory  shines  all  around  them;  his  joy 
fills  their  whole  existence;  they  are  surrounded  and  filled  with 
immortal  bliss.  And  O  will  not  the  sight  and  fiuition  of  all  this 
blessedness  impress  their  hearts  with  sensations  of  unknown  joy? 


1NH.LF.NCK    or    Ktl.U.lO.V    UN    Tilt    Artt;CTi(>\^.  .*J7U 

O  yes,  lliey  will  be  iniglitily  moved,  eiii^ai^ed,  and  animated — 
their  raptures  will  be  divine,  tlicirec:stacics  inexpre-^sible— whilst 
they  shine  in  all  the  radiance  of  heavenly  glory,  they  will  kindle 
into  flames  of  heavenly  love. 

IMI'UDVICMKNT. 

From  this  subject,  we  learn  that  religion  takes  hold  of  the 
souls  of  men,  just  in  proportion  as  their  hearts  are  allected  by 
its  truths.  How  many  hear  the  word,  the  perfections  of  the  Di- 
vine character,  the  unspeakable  love  of  Christ,  and  the  great 
things  he  has  done  and  snfiered;  they  hear  of  the  endless  bless- 
edness and  glory  that  are  enjoyed  in  the  presence  of  (lod,  and 
of  the  eternal  misery  endured  by  the  fierceness  of  his  Almighty 
wrath;  they  hear  the  high  commands,  the  gracious  counsels,  and 
warnings,  and  kind  invitations  of  the  Holy  Sovereign,  and  yet 
these  considerations  produce  no  alteration,  have  no  salutary  ef- 
fect on  their  hearts  or  lives;  nor  has  that  man  ever  lived,  on 
whom  any  real  change  was  wrought,  by  any  thing  of  a  religi- 
gious  nature,  that  he  ever  read,  heard  or  saw,  that  did  not  move 
the  alkclions  of  his  heart— never  did  a  soul  cry  for  mercy,  or 
tly  to  Christ  for  refuge,  whose  heart  was  not  dee[ily  affected — 
never  was  a  saint  awakened  from  a  declining  state,  and  brought 
back  from  a  lamentable  departure  iVom  God,  until  his  heait 
was  first  affected,  melted,  and  moved. 

The  review  of  what  we  have  heard,  must  show  us  what  cause 
we  have  to  be  ashamed  and  confounded  before  God,  that  we 
are  no  more  afllected  with  the  great  concerns  of  religion.  It  is 
not  because  we  have  no  aflections — God  has  planted  them  in 
our  souls,  that  they  might  he  subservient  to  our  chief  end — the 
great  concerns  of  religion,  for  which  we  aie  created — we  have 
these  afFoctions,  and  we  exercise  them;  but  are  they  suitably 
exercised,  and  on  proper  objects?  In  what  concerns  our  worldly 
interest,  earthly  pleasures,  and  natural  relations,  wc  have  desires 
that  are  eager  and  vehement,  love  warm  and  afilctionate,  zeal 
ardent;  in  tliese  matters  our  hearts  arc  tender,  sensible,  easily 

Tcativ  engngrd. 


380  I\FLUEXCE    OF    UELKJION    ON    THE    AFFECTIONS. 

much  depressed  with  grief  at  worldly  losses,  and  highly  raised 
with  joy  at  worldly  successes  and  prosperity;  hut  how  insensible 
and  unmoved  about  the  great  concerns  of  another  world!  how 
dull  our  affections!  how  heavy  and  hard  our  hearts!  our  love, 
how  cold!  our  desires,  how  languid!  we  can  sit  and  hear  of  the 
infinite  love  of  God  in  Christ  Jesus,  we  can  hear  of  the  dying 
agonies,  bloody  sweat,  loud  and  bitter  cries,  and  bleeding  heart 
of  an  expiring  Saviour,  the  joy  of  heaven,  and  the  horrors  of 
hell,  and  we  are  cold,  heavy,  insensible,  and  regardless;  and  yet 
where  ought  our  affections  to  be  exercised  if  not  here?  what  so 
proper  to  awaken  their  lively  and  powerful  exercise?  Can  that 
man  be  a  Christian,  who  thinks  that  God  has  put  these  afFections 
in  our  bosom,  and  that  they  are  not  to  be  moved  by  those  ob- 
jects, which,  of  all  others,  are  the  most  proper  and  suitable  to 
move  and  melt  them? 


SERMON   ALIII. 


THE   REASO.\S  OF   THE  U!\PKOFITABI.E2\ESS  OF 
PKEACHIi\«. 


"yov}  in  this  that  I  declare  vntn  ynv  I  praise  you  vot,  that  ye  come  to- 
gether not  fur  the  better,  hut  for  the  worse." — 1  Coui.nthia.ns  xi  rii.vi'., 

XVII   VERSE. 

St.  Pavl  having  .sowed  among  the  Corinthians  the  ojood  seed 
of  the  word  of  God,  they  became  enriched  in  Christ,  in  all 
knowledge,  and  in  every  spiritual  gift.  But  very  soon,  this 
spiritual  field,  cultivated  by  hi.s  hands,  changed  its  appearance; 
the  adversary  sowed  tares  among  the  good  grain — he  excited 
and  fomented  fatal  divisions,  and  one  began  to  say — I  am  of 
Paul;  another — I  am  of  yVpollos;  another — I  am  of  Cephas; 
false  teachers  perverted  the  simplicity  of  faith,  falsified  the 
word,  and  blended  it  with  strange  doctrines;  many  abuses  arose 
in  the  bosom  of  this  infant  church — heresy  and  vice  soon  made 
rapid  and  alarming  progress — yet  still  the  Corinthians  observed 
public  worship,  broke  bread,  and  communed;  but  became  no 
better.  This  was  tlie  fo^indation  for  the  reproof  expressed  in 
our  text — "Ye  do  not  come  together  for  the  better."     Ar.d  when 


382  THE    F.EASO.NS   OF    THE 

we  now  look  over  the  face  of  the  cliurch,  we  are  convinced  that 
tlie  same  reproof  may  I)e  addressed  to  the  greater  part  of  Chris- 
tians in  this  day.  We  give  thanks  to  the  Parent  of  mercies, 
that  those  who  worship  in  spirit  and  in  truth,  are  souls  sincere 
and  upright  in  the  sight  of  God.  But  do  they  form  the  greater 
number?  What  is  the  efiecl  of  llie  muUiplied  instructions  of  the 
gospcH  what  are  their  fruits?  Do  not  pride,  avarice,  coldness 
and  lukcwarnmcss  every  where  prevail^  Yet  many  of  these 
persons  frequent  God's  sanctuary,  hear  the  glad  tidings  of  mercy 
and  grace,  sit  down  at  the  Lord's  table,  and  yet  are  made  no 
better.  Is  it  not,  my  friends,  a  lamentable  fact,  that  public  wor- 
ship does  not  produce  its  genuine  effects  amongst  us?  It  is  a 
painfid  inquiry  into  the  cause  of  this  evil  we  are  now  to  perform, 
and  it  will  be  our  aim  whilst  tracing  out  the  cause  of  the  evil, 
at  the  same  time  to  point  out  the  remedy. 

1.  We  remaik  that  many  hear  the  word  of  God  and  are  made 
no  better,  because  they  have  no  correct  views  of  the  great  design 
of  a  preached  gospel.  They  believe  that  religion  on  the  whole 
is  usefiil,  as  it  imposes  a  salutary  restraint  upon  the  people,  but 
as  for  themselves  it  is  a  matter  of  mere  amusement.  They  come 
into  the  house  of  God  precisely  with  the  same  spirit  with  which 
they  would  enter  any  popular  assembly;  they  come  through  com- 
plaisance to  others,  or  to  avoid  singularity.  But  a  synagogue, 
a  mosque,  or  a  heathen  temple,  would  awaken  in  them  the  very 
same  ideas  and  feelings  they  have  in  the  sanctuary  of  the  living 
God.  But  why  has  God  Instituted  public  worship?  that  we  might 
hear  his  gospel;  the  joyful  news,  that  sinners  condemned  by  that 
divine  law  they  have  broken,  and  by  that  just  government  against 
which  they  have  rebelled,  may  obtain  complete  deliverance  from 
sin  and  misery,  and  be  reconciled  to  God  through  the  atonement, 

But  of  what  benefit  to  ns,  will  be  the  doctrines  of  the  bible 
and  the  terms  of  eternal  life,  unless  we  understand  and  realize 
them?  We  come  to  the  house  of  God  to  be  taught — and  not  only 
to  learn  and  understand,  but  also  to  have  our  duty  enforced  on 
our  hearts  with  supreme  power  and  elTicacy,  by  all  those  motives^ 
threatenings  and  promises,  which  the  lioly  word  puts  in  the  lips 
of  the  living  preacher.     The  house  of  God  is  the  place  where 


L'.M'UOKiT  VULKNKSS    oF    PIIKACIIIXU.  '3°[i 

men  are  m:ule  hcttcT;  here  iIk'  puljlicnn  being  made  to  sec  and 
feel  his  c;nilt  and  danger — srnitcs  ou  his  breast,  and  cries,  "(jod 
be  incrciful  to  nic  a  sinner!"  Here  the  trcnihhng  penitent  comes, 
saying,  I  will  wash  my  hands  in  innocency,  so  will  I  compass 
thine  altar  O  Lord.  Here  God  clothes  his  ministers  w  ith  salva- 
tion, and  his  people  shout  aloud  for  joy.  Here  God  says  to  every 
£omI  entering  his  courts,  be  ye  holy:  for  I  am  holy.  Holiness  to 
the  Lord!  is  the  inscription  on  all  our  churches;  and  here  his  people 
come  not  merely  to  profess  their  faith,  but  to  learn  how  thcv  may 
glorify  God  in  their  bodies,  their  spirits,  in  life  and  death,  and  for- 
ever. Here  they  present  themselves  a  living  sacritice  to  liim 
who  was  sacrificed  for  them;  here  God  pours  down  on  ihcm  the 
blessings  of  life  evermore,  and  their  rejoicing  hearts  exclaim — 
This  is  the  house  of  God,  this  is  the  gate  of  heaven!  Well  breth- 
ren, will  persons^coine  and  enter  with  a  right  spirit,  into  the  liolv, 
heavenly  service  of  God's  house,  and  yet  be  no  better?  t^ome  pre- 
posterously suppose  so;  to  them  the  prayers,  preaching  and  prais- 
es of  God's  house,  is  no  more  than  sounding  brass  or  tinkling  cym- 
bal. And  why  they  are  made  no  better  by  what  are  means  of 
holiness  and  salvation  to  thousands  is  very  evident;  they  have 
not  a  single  correct  idea;  they  have  not  one  right  feeling  to  en- 
ter into  even  the  design  of  God's  worsiii|);  surely  then,  t!iey  must 
come  not  for  the  better. 

Another  cause  of  unprofitableness  is,  that  many  come  wholly 
unprepared  to  receive  benedt.  How  few  in  the  world  know 
themselves  or  employ  proper  means  of  acquiring  self  knowledge, 
which  of  all  others  is  the  most  important;  instead  of  descending 
to  the  bottom  of  their  own  hearts,  and  seriously  den)anding  what 
they  are  doing,  or  leaving  undone  in  the  diirercnt  relations  they 
.sustain  in  the  world,  and  the  circumstances  in  which  they  are 
placed — they  pass  a  hasty  glance  over  Ihc^ir  conduct  to  discover 
something  they  inay  applaud  in  theinsdves.  Instead  of  judging 
themselves  by  the  holy,  immutable  rules  of  gospel  duty,  they 
judge  themselves  by  a  comparison  with  open  sinners,  or  by  the 
morality  of  the  world,  which  not  only  indulges  l)ut  tlatlers:  they 
judge  themselves  by  the  morality  of  the  passions,  which  never 
fails  to  call  good  evil,  and  evil  good  —light  darkness  and  darkness 


384  THE    REASON    OF    THE 

light.     These  persons  trust  in  themselves  that  they  are  righteous; 
they  are  wise  in  their  own  eyes,  and  when  coming  to  the  house 
of  God,  instead  of  saying  with  the  centurion,  Lord,  lam  not  wor- 
thy that  thou  shoiildst  come  under  my  roof — or  like  the  plalmist, 
Lord  who  sliail  abide  in  tiiy  tabernacle?  who  shall  dwell  in  thy 
holy  hill?  they  come  like  the  Pharisee,  saying,  God  I  thank  theo 
I  am  not  as  other  men  are— or  like  the  Laodiceans  say,  we  are 
rich  and  need  nothing.     These  persons  imagine  there  is  hardly 
anv  thing  reprehensible  or  that  needs  reformation  in  their  lives. 
This  is  a  malady  the  most  incurable;  one  of  the  most  general 
causes  why  people  come  together  not  for  the  better;  but  if  many 
are  too  proud,  there  are  also  many  too  ignorant  to  be  benefitted 
by  the  word  of  God.     We  now  speak  of  the  worst  kind  of  igno- 
rance, that  which  is  voluntary,  and  therefore  inexcusable.      Do 
men  ever  suppose  that  they  can  obtain  an  accurate  knowledge 
of  any  science  or  art  unless  they  study  its  principles  and  rules? 
and  how  can  they  understand  the  system  of  duty — the  doctrines 
we  are  to  believe  in — their  nature  and  connexion — the  anology 
of  faith,  unless  thcv  study  the  whole  bible,   where  all  is  stated 
and  explained.     I  ask  you  my  friends,  who  have  studied  the  bi- 
ble most  diligently  and  prayerfully — if  after  the  most  indefatiga- 
ble pains,  if  after  the  most  profound  meditations  and  persevering 
researches,  you  think  that  you  have  a  con)plete  knowledge  of  this 
"soul  sanctifying  system  of  truth  and  piety?  or  are  you  not  receiv- 
in<r  new  light  every  day?    Do  you  ever  open  your  bibles  and  ap- 
proach God,  and  some  new  subject  of  reflection  and  admiration 
not  open  to  your  minds?  what  then  must  be  the  state  of  those 
whose  only  attention  to  religious  knowledge  was  learning  to  re- 
cite a  catechism  in  childhood,  which  they  threw  away  in  youth, 
and  who  have  neglected  the  bible  all  their  days?     We  preach  to 
these  persons  the  holy  doctrines  of  the  bible — their  hearts  and 
minds  rise  up  in  opposition  to  them,  and  why?  because  they  have 
never  studied  the  nature,  relations,  and  combinations  of  these 
doctrines— of  the  beauty,  force,  excellence,  purity,  majesty  and 
holiness  of  these  doctrines  they  are  wholly  ignorant.     We  depict 
the  horrid  nature  and  dreadful  consequences  of  sin — wc  point  out 
the  evil  of  their  wavs  and  announce  the  wrath  of  God  as  reveal- 


L'M'Koin AiiLt;.\f;si  or  i'keaciuvu.  3S;* 

ed  from  heaven  against  all  their  doings;  but  instead  a(  .st.indinj^ 
corrected,  they  Hccuse  us  of  painting  their  lives  in  colors  too 
sombre,  blade,  and  awful;  what  we  rail  enormities,  they  term 
exxusable  weakness,  which  they  say  God  knows,  and  will  for- 
give, because  he  is  a  (jod  of  nu-rcy;  our  reproofs  and  warnings, 
which  ilow  from  hearts  penetrated  witli  love  for  their  salvation, 
they  ascribe  to  sourness,  censoriousness,  and  even,  sometimes, 
to  malignity  and  despotism,  and  really  believe  themselves  inno- 
cent, because,  in  this  respect,  they  believe  we  are  guilty. 

Such  is  the  inlluence  of  the  bitter  fruits  of  ignorance— an 
object  unknown,  or  of  which  we  fiave  perverted  ideas,  however 
excellent  in  itself,  has  no  attractions  for  us;  people  do  not  love 
religion — they  do  not  practi>e  it,  because  they  do  not  know  it, 
and  there  are  not  a  few  who  are  afraid  to  know  it. 

The  great  remedy  for  this  evil,  is  a  close  examination  of  con- 
science; enter  into  your  closet,  and  shut  the  door — in  solitude 
and  retirement  let  your  souls  concentrate  their  powers,  and  re- 
ply to  themselves— 'ook  full  upon  your  sins  and  your  misery — 
it  will  be  a  dreadful  sight,  yet  how  much  better  to  see  them  now 
than  in  hell. 

Open  your  bible,  fall  down  upon  your  knees — read  and  pray 
to  discover  your  state  in  the  sight  of  God — persevere  in  this 
work,  it  is  for  your  life — inquire  what  you  must  do  to  be  saved. 
O  this  will  be  a  salutary,  a  blessed  imdertaking;  it  will  dispose 
your  soul  to  receive,  in  the  house  of  God,  the  light  of  truth;  it 
will  open  your  hearts  to  the  impressions  of  grace;  it  will  prepare 
you  to  become  better;  by  the  blessing  of  God  on  your  efforts, 
you  will  obtain  that  knowledge  which  is  most  important,  and 
the  very  first  of  all  Christian  graces.  In  the  order  of  conversion, 
the  first  knowledge  is  self-knowledge,  and  the  fuvsl  giace  is  hu- 
mility— and  these  prepare  the  way  for  every  other  blessing. 

Another  cause  of  unprofiiableness  is,  many  hear  the  word 
with  a  profane  disposition — I  call  that  spirit  of  criticism  which  is 
indulged  in  the  house  of  God,  a  profane  disposition;  with  many, 
the  question  is,  not  to  bo  instructed  and  edified  by  the  word  of 
God,  but  merely  to  listen  to  a  human  orator,  and  to  judge  of  Ins 
4'J 


THE    REASOiV    OF    TIiK 


discourse  as  a  piece  of  eloquence.  What  a  perversion  by  this 
abuse!  to  what  is  the  institution  of  the  ministry  reduced!  Is  this 
a  hst  of  competitors?  and  when  we  speak  to  you  of  your  eternal 
interests — when  we  persuade  you  by  the  love  and  terrors  of  the 
Lord — when  we  lift  up  our  voices  as  trumpets,  and  show  you 
your  sins,  have  we  no  design  but  to  display  our  knowledge,  and 
solicit  your  suffrages?  and  are  you  seated  there,  as  on  a  tribunal, 
to  appreciate  our  talents,  to  decide  on  our  merit,  and  to  give  the 
prize?  Ah  friends,  what  indignity!  what  profanation!  the  minis- 
try of  the  gospel  is  designed  for  the  perfecting  of  the  saints— for 
the  edifying  of  the  body  of  Christ— to  make  you  wise  unto  sal- 
vation, through  f;iith,  which  is  in  Christ  Jesus,  and  yet  you  make 
it  a  ministry  of  vanity,  designed  to  flatter  your  pride  instead  of 
extinguishing  it;  you  come  to  exercise  the  pride  of  your  judg- 
ments in  a  school  of  humility;  if  your  ears  are  flattered  with  a 
human  voice,  you  ask  no  more — your  heart  takes  no  part.  But 
whilst  you  are  thus  profaning  the  holy  gospel,  the  all-searching 
eye  of  God  is  upon  you  with  intense  and  dreadful  survey;  the 
sermons  you  thus  pervert,  are  a  savor  of  death  unto  death.  O 
man,  when  you  ai'e  thus  criticising  and  judging,  you  are  treasur- 
ing up  wrath  against  the  day  of  wrath!  O  the  dreadful  emotions 
which  the  remembrance  of  careless,  profane  hearing  of  the  gos- 
pel will  awaken  in  the  soul  on  the  jiidgn^.ent  day! 

The  great  remedy  for  this  abuse  is,  that  with  good  and  ho- 
nest hearts  you  hear  the  gospel  announced  to  you — not  as  the 
word  of  men,  but  as  it  is  in  truth — the  word  of  God,  which  ef- 
fectually worketh  in  them  that  believe.  Come,  brethren,  into 
the  house  of  the  Lord  w'lih  a  disposition  worthy  the  God  you 
serve  — worthy  the  holy  gospel  preached  to  you — come  for 
God,  not  for  men — come  to  a  school  of  holiness,  not  to  a  school 
of  eloquence — come  with  hearts  prepared  to  hear  the  word  of 
life — the  highest  eulogies  you  can  bestow  on  those  who  preach 
to  you,  is  to  cry — Men  and  l)relhren,  what  shall  we  do?  every 
other  kind  of  praise  would  be  equivocal — yes,  injurious;  your 
edification,  your  conversion  to  God,  your  holy  lives,  would  be 
the  letter  of  our  commendation,  known  and  read  of  all   men. 


INl'UOFIlABLEXEiS    OK    RELlClO.X.  ^87 

For  this  we  wouUl  thank  Clod  without  ceasing,  tliat  3c  had  re- 
ceived the  woid  ofCiod,  which  ye  iicard  of  us. 

Another  cause  of  unprofitableness  is,  the  gospel  is  not  heard 
in  faith;  as  Paul  tells — the  word  preached  does  not  profit,  not 
being  mixed  with  faith  in  them  that  hear  il;  many  have  nolixed, 
full  and  entire  persuasion  <»f  the  truth;  they  willingly  subscribe 
certain  doctrines  to  their  minds,  and  are  in  doubt  respecting 
others;  their  faith  is  wavering,  it  has  no  roots;  want  of  persua- 
sion, doubt  in  matters  of  religion,  is  a  dreadful  situation — it  sus- 
pends all  the  activity  of  the  soul.  The  certainty  of  an  object 
decides,  in  proportion  to  its  importance,  our  esteem  of  it,  and  the 
zeal  with  which  we  pursue  it;  what,  then,  must  result  from  un- 
certainty and  wavering  in  the  concern  of  religion?  If,  notwith- 
standing the  deepest  conviction  of  the  truth,  the  righteous  them- 
selves tremble  sometimes;  if  there  be  occasions  when,  notwith- 
standing the  sublimity  of  their  hopes,  and  the  firmness  of  their 
faith,  powerful  temptations  almost  shake  them  from  their  sure 
foundation,  what  must  be  the  state  of  those  who  are  like  the 
waves  of  the  sea,  driven  wiih  the  wind  and  tossed? 

The  remedy  for  this  evil  is  an  enlightened  faith;  to  those  who 
came  to  Christ  for  relief,  he  said — Believe  ye  that  I  am  able  to 
do  this?  Until  you  can  reply — I  do  believe,  you  will  hear  tlie 
gospel  and  be  no  better. 

Another  invincible  obstacle  to  the  good  effects  of  the  gospel, 
is  the  love  of  the  world,  which  the  scriptures  declare  to  be  en- 
mitv  against  God.  Did  we  believe  all  men  say  on  this  subject, 
we  would  be  induced  to  believe  that  the  devotees  of  the  world 
were  few  in  number;  almost  every  one  will  tell  you  that  this 
world  is  the  assemblage  and  centre  of  vile  passions,  of  angry 
competitions,  of  cruel  hatreds,  of  consuming  strifes;  they  will 
tell  you  they  cannot  open  their  eyes  without  beholding  exam- 
ples of  vice,  and  objects  which  irritate  and  inflame  the  licarl; 
they  will  tell  you  this  world  dissipates  and  degrades  the  souls  of 
men  unrler  the  power  of  sense  and  sin.  What  is  it  that  men  do 
not  sav  in  condemnation  of  the  world?  and  yet  you  see  these 
very  men  hastening  to  oiTcr  their  incense  to  this  idol,  to  this 
world,  which  is  their  god. 


388  TFIK    REASONS    OF    THE 

What  is  it  to  love  the  world?  Is  it  not  to  think  with  the  vvorld, 
to  adopt  its  laws  and  maxims,  to  hreathe  only  for  the  riches  and 
pleasures  it  promises,  to  be  ambitions  of  the  honor  it  bestows?  is 
it  not  to  love  the  world,  to  speak  its  language,  to  utter  its  de- 
ceits, falsehoods,  calumnies,  and  hard  sayings? 

People  come  into  our  churches  full  of  avarice,  pride,  hatred, 
at  variance  with  their  neighbors,  prejudiced  against  each  other 
—  in  a  word,  full  of  the  world;  they  are  like  the  people  spoken 
of  by  Ezekiel — They  come  unto  thee  as  the  people  cometh,  and 
they  sit  before  thee  as  my  people,  and  they  hear  thy  words;  but 
they  will  not  do  tb.em,  for  with  their  mouth  they  show  much 
love,  but  their  hearts  goeth  after  their  covetousness.  How  can 
the  good  seed  take  root  in  hearts  trodden  hard  by  the  world? — 
how  can  it  grow? 

O  my  friends,  if  Jesus  Christ  was  visibly  to  appear  in  many  of 
our  churches,  what  would  he  say?  The  very  same  he  said  at  his 
temple  in  Jerusalem,  he  would  say — My  house  is  the  house  of 
prayer,  love,  peace,  humility,  faith,  repentance,  and  holiness; 
but  ye  have  made  it  the  theatre  of  pride,  vanity,  hatred,  envy, 
ill-will,  impenitence,  and  sin.  And  would  he  not  drive  them  all 
out?  Yes,  and  from  the  church  they  must  be  driven,  or  the  glory 
of  the  Lord  will  not  rise  upon  it. 

Inordinate  attachment  to  the  world  forms  an  almost  invinci- 
ble obstacle  to  the  good  effects  of  divine  worship;  it  prevents  all 
strong  and  durable  impressions;  in  this  state,  the  word  only 
glances  lightly  upon  the  soul,  as  the  grain  which  falls  upon  the 
hard  and  trodden  path,  and  which  is  carried  away  by  the  birds 
of  the  air.  On  certain  occasions,  the  conscience  may  feel  some 
tenderness,  and  move  as  though  it  would  return  to  God;  but  soon 
the  love  of  the  world  etHices  every  sentiment,  and  destroys  every 
good  impression. 

But  O  worldly  man!  did  yon  but  know  the  gift  of  God — did 
you  but  know  the  sweetness  and  value  of  grace!  the  world,  then, 
would  have  no  attractions  for  you;  if  but  for  one  moment,  you 
could  be  transported  into  the  soul  of  a  godly  man,  could  you  be- 
hold the  transporting  spectacle  of  his  holiness,  his  peace,  his  joys 
and   hopes,  what  desires  would  not  that  sight  awaken  in  you? 


r.\M;OnTABI.!:XF.'?»    ok    UKI.KiluN.  381} 

and  with  wliat  sovereign  rantcmpt  would  you  then  l<tok  upon 
the  object  you  now  idolize!  But  as  long  as  you  carry  in  vour 
heart  the  unworthy  love  of  Bt-lial,  you  cannot  taste  the  jovs  of 
lioliness;  so  long  as  you  are  enchanted  by  the  false  pleasures  of 
earth,  yf)u  cannot  drink  felicity  from  tlie  fountain  of  living  wa- 
ters; so  long  as  you  crave  the  things  of  this  world,  you  will 
loathe  the  breajd  of  the  sanctuary. 

David  on  his  throne,  possessed  of  the  highest  degrees  of  earth- 
ly prosperity,  expressed,  by  his  sighs,  the  bitterness  of  his  grief; 
he  exclaims — O  my  God,  my  soul  is  cast  down  within  me;  my 
tears  have  been  my  meat  day  and  night.  Thus  he  paints  the 
sadness  of  his  feelings;  and  why?  was  he  in  fear  of  losing  his 
crown  and  his  life?  \o,  but  he  was  removed  from  the  sanctuary 
of  his  (iod;  and  as  the  hart  pantcth  after  the  water  brooks,  so 
did  his  soul  after  the  house  of  his  God,  and  in  a  burst  of  holy 
angiiish,  he  cried — O  when  shall  I  come  and  appear  bcfure 
thine  altars,  O  my  King  and  my  God?  And  we,  placed  in  the 
abundance  of  religious  privileges,  feel  nothing  but  languor — we 
sigh  only  for  the  world.  We  have  now  seen  the  fatal  causes  of 
the  unfruitfulness  of  our  religious  services;  the  remedy  is  also 
well  known. 

The  subject  we  have  been  treating,  must  be  nlHictivc  both  to 
ministers  and  people;  and  now  a  ([ucslion  of  intense  interest  may 
be  asked.  Our  public  worship,  so  venerable  for  its  sim|:)licity, 
so  holy  and  august  in  its  ordinances,  so  calculated  in  its  nature 
to  produce  as  its  legitimate  cllects,  heavenly  mindcdness,  purity 
of  life,  devotedness  to  God;  why  is  it,  that  amongst  us,  it  is  little 
more  than  an  empty,  vain,  fruitless  round  of  ceremonies?  The 
evil  we  deplore  is  not  to  be  found  in  the  insutTiciency  of  the 
word,  for  in  itself,  it  is  always  the  wisdom  of  God,  and  the  power 
of  G(»d,  unto  the  Salvation  of  them  who  believe.  Where,  then, 
shall  our  complaints  fall — upon  the  ministers  or  the  people,  or 
on  both?  Let  us  judge  ourselves  impartially  before  God.  As  it 
respects  the  people,  we  have  seen  the  disj)ositions  that  render 
the  word  of  CJod  fruitless;  but  it  also  becomes  us  who  arc  pas- 
tors, in  the   bitterness  of  "our  souls   to  humble  ourselves  before 


390  THE    RF.ASO.V    OF    THE 

God;  we  have  tlie  treasure  in  earthen  vessels,  and  it  may  be 
that  God  refuses  to  hear  our  prayers,  our  labors,  our  exliorta- 
lions,  our  preaching,  and  that  success  we  ask,  because  we  are 
unworthy  to  receive  it.  Great  God,  if  thou  rejectest  our  offer- 
ing!?, and  shuttest  thy  ears  to  our  request,  yet  enable  us  to  say 
with  David,  when  he  besought  God  to  stay  the  scourge  that 
was  desolating  his  people — Behold,  it  is  I  who  have  sinned,  it  is 
I  who  have  committed  iniquity;  but  these  sheep,  what  have 
they  done? 

O  my  friends,  if  we  feel   rightly  this  day,  both   pastors  and 
people  will  be  covered  with  sackcloth  and  ashes  before  God. 


SERMON   XLIV. 


FKriTs  or  THE  spirit. 


*'And  not  only  they,  hut  ourselves  also,  which  have  the  Jirst-fruHs  nf  the 
Spirit,  even  we  ourselves  groan  within  our sf  Ives,  wailing  for  the  adop- 
tion, to  wit,  the  redemption  of  our  body." — Romans  viii  chap.,  xxin 

VERSE. 

It  is  well  known,  that  the  (irsl-fruits  of  any  field,  plant  or 
tree,  arc  the  first  that  ripen  or  come  to  maturity,  and  are  ol"  the 
very  samt;  kind  with  full  product  or  harvest.  It  must,  therefore, 
be  evident,  that  the  first-fruits  of  the  Spirit,  in  our  text,  must 
signify  and  refer  to  the  knowledge  and  holiness,  the  graces  and 
joys  which  the  Spirit  works  in  the  hearts  of  God's  people,  and 
which  arc  to  be  perfected  in  the  heavenly  state.  But  these 
graces  and  joys,  which  are  the  first-fruits  of  heaven,  must  be  of 
the  very  same  nature  with  the  joys  that  are  felt  in  heaven. 
Grace  is  the  first-fruits  of  glor\ — it  is  t;lory  begun — it  is  lieaven 
enjoyed,  in  a  measure,  and  in  a  certain  degree,  on  earth.  Be- 
fore I  proceed  to  show  in  what  situations  and  circumstances  the 
Spirit  iinparts  these  first-fruits  and  foretastes  of  heaven  to  (he 
souls  of  his  people,  I  shall  make  a  few  preliminary  remarks, 
which  I  conceive  to  be  of  great  importance. 


392 


THE    TRLITS    OF    THE    SI'IRIT. 


1.  A  porsoti  wlio  has  the  (irst  fruits  of  tlic  Spirit  in  that  sensi- 
ble and  assured  manner  in  which  Paul  speaks  of  himself,  and 
other  believers,  in  our  text,  is  a  person  on  whose  heart  divine 
grace  has  n^ule  so  lively  an  impression,  that  he  has  no  doubt  of 
his  own  salvation,  and  already  feels  much  of  the  joy  of  heaven 
in  his  soul.  7'his  is  the  privilege  of  those  Christians  who  are 
more  eminent  in  failh  and  holiness  and  prayer,  than  others — such 
as  have  made  great  advancement  in  every  part  of  religion;  in  mor- 
tification to  the  world,  in  s[)iritual  mindedness,  in  humility,  and 
communion  with  God.  But  the  general  and  common  way  where- 
by God  prepares  his  people  for  heaven,  is  by  leading  them 
through  the  several  progressive  steps  of  holiness,  as  sincere  re- 
pentance, mortification  of  sin,  likeness  to  God,  and  heavenly  mind- 
edness; ihese  are  preparatives  for  glory,  and  the  surest  evidence 
of  grace — we  would  not  therefore  assert,  that  a  person  is  no 
Christian  because  he  has  not  yet  reached  the  highest  degrees  of 
religious  attainment  and  enjoyment. 

2.  If  you  are  now  enjoying  these  peculiar  blessings,  do  not  ex- 
y)ect  that  they  will  be  constant  and  perpetual,  or  always  given  in 
the  same  manner  and  measure.  A  godly  man  said,  they  are  not 
the  common  food  of  Christians,  but  special  reviving  cordials. 
On  the  word  of  God— the  grace  of  Christ  iii  the  promises,  are  to 
be  our  daily  support. 

3.  However  great  and  rapturous  may  be  3'our  foretastes  of 
heaven,  do  not  depend  on  them  so  as  to  let  go  your  watchfulness 
and  diligence  in  every  duty.  The  heart  may  feel  false  raptures, 
holy  joys  may  be  counterfeited. 

4.  If  you  seem  to  enjoy  these  atTectionate,  delightful  foretastes 
of  heaven,  be  suspicious  of  the  truth,  if  they  have  not  a  fanctify- 
ing  influence  upon  your  souls  and  actions.  Jf  you  find  they  dis- 
pose you  to  pride,  or  to  overlook  any  duty,  you  have  cause  to 
suspect  them.  But  on  the  contrary,  if  your  happy  feelings  raise 
your  hearts  to  a  greater  nearness  to  God — if  they  keep  you  deep 
in  humility,  in  entire  dependence  upon  the  grace  of  Christ,  warm 
and  zealous  in  your  attendance  on  all  ordinances  of  worship — 
if  they  incline  you  to  the  faithful  discharge  of  every  duty,  you 


FKiiTs  OF  TUK  <rir.IT.  ni>8 

may  then  reasonably  hope  ihcy  are  iiidectl  the  fust  fruits  of  the 
►Sj)iiit. 

5.  Do  not  call  in  question  the  reality  of  these  extraordinary 
Of)erations  and  giaees  of  the  S|)irit,  and  so  n('<^lett  ihe  nntans  of 
obtaining  them;  advanced  Chri!^tians  know  these  tilings  to  be 
real  by  experience.  Presume  not  to  csfabli.vh  that  measuie  of 
grace  which  you  may  have  received  as  llie  standard  for  deter- 
mining that  which  God  is  pleased  to  grant  to  persons  more  de- 
^■oted  than  you  are  to  his  service.  Form  not  voiir  judgment  from 
the  happiness  you  may  at  present  enjoy  in  religion,  or  of  that 
uhich  you  may  hereafter  enjoy  when  religion  shall  have  acqui- 
red a  more  powerful  influence  over  your  hearts. 

0,  Do  not  imagine  that  what  you  hear  of  religious  joy  and 
foretaste  of  glory,  must  be  unreasonable  and  delusive.  Can  you 
prove  it  to  he  unreasonable?  wliat!  is  it  unreasonable  to  believe 
that  God  possesses  a  sovereign  empire  over  all  the  j)erceptions 
and  emotions  of  our  souls!  that  he  is  able  to  excite  in  them  such 
views  and  feelings  as  he  pleases?  Reason  assures  us  that  (Jod 
may  do  this  thing,  and  revelation,  and  scripture,  and  experience 
prove,  that  he  actually  does  so  in  case  of  certain  eminently  lioly, 
devoted  saints.  Let  me  give  from  a  thousand,  one  or  two  proofs 
of  tliis:  Jeremiah  was  called  to  the  j)roj)hetic  oilice  at  a  time 
when  religion  was  low — he  was  called  to  denounce  the  anger  of 
God  against  hardened  sinners,  who  refused  to  hear,  and  who 
treated  him  with  sccjrn  and  hatred;  overwhelmed  with  the  pres- 
sure of  a  ministry  so  distressful,  he  forms  the  resolution  of  renoun- 
cing it;  the  word  of  the  Lord,  says  he,  is  made  reproach  unto  me 
and  a  derision;  daily  then  I  said,  I  will  not  make  mention  of  him, 
nor  speak  any  luovc  in  his  name.  lUit  he  lays  an  invisible  hand 
upon  him,  and  he  cannot  shake  it  olT;  then  he  is  forced  to  cry.  His 
word  was  in  mine  heart  as  a  burning  fire  shut  up  in  my  bones, 
and  I  weary  with  forbearing,  and  I  could  not  stay.  O  Lord  thou 
has  enticed  me  and  I  was  enticed,  thou  art  stongcr  than  I  and 
hast  prevailed.  O  Christians,  have  you  not  often  felt  that  sacred 
flame  kindle  in  your  soul,  which  the  Holy  ^?pirit  communicates 
to  the  saints?  Have  you  not  at  such  times  felt  what  the  disciples 
travelling  to  Emmaus  felt,  when  they  said,  Did  not  our  heart 
"  50 


394  FRUITS    OF    THE    SPIRIT. 

burn  within  us  as  he  talked  with  us  by  the  w.-iy,  and  wliile  he 
opened  to  us  the  scriptures? 

We  now  come  to  our  principal  object,  which  is  to  show  in 
what  situations  God  imparts  the  first  fruits  of  his  Spirit  to  his 
people. 

I.  They  are  enjoyed  by  the  Christian  in  his  closet;  when  shut- 
ting the  door  and  excluding  the  world  from  his  heart,  he  is  ad- 
mitted to  communion  and  fellowship  with  his  God,  in  retiien.ent 
and  silence.  There  it  is  that  an  intercourse  is  instituted,  the  jovs 
of  which  I  should  undertake  to  display  to  no  purpose,  unless  you 
have  known  them  by  your  own  experience.  There  it  is  that  the 
believer  pours  out  into  the  bosom  of  his  father  and  his  God,  the 
sorrow  excited  by  the  recollection  of  his  ofRnces,  and  that  he 
sheds  the  tears  of  repentcnce  which  his  Saviour  has  enkindled. 
There  he  feels  that  his  God  is  love,  and  can  say  to  him,  I  know 
that  it  is  not  thy  will  that  I  should  perish — and  it  is  there  he  la- 
ments the  little  progress  he  has  made  in  religion,  the  unworthy- 
returns  he  has  made  for  the  multitude  of  favors  bestowed  upon 
him,  and  that  the.se  produce  so  sliglit  an  impression  on  his 
heart. 

And  there  it  is  that  God  wipes  the  tear  from  the  believer's 
eye,  and  heals  the  wounds  of  the  penitent,  saying — I,  even  I, 
am  he  that  blottest  out  thy  transgressions  for  mine  own  sake, 
and  will  not  reinember  thy  sins;  there  it  is  the  believer,  obtain- 
ing a  near  access  to  his  God,  is  encouraged  to  ask  for  still  higher 
blessings,  and  he  cries— O  Lord,  I  bt  seech  thee,  show  me  thy 
glory,  and  scatter  that  darkness  which  slill  veils  thy  perfections 
from  m\  view — Lord  dispel  those  clouds  which  still  intervene  be- 
tween me  and  the  light  of  thy  countenance;  and  there  it  is  that 
God  pours  that  light  upon  the  soul,  and  lets  those  joys  into  the 
heart  that  are  the  first-fruits  of  the  spirit  and  foretastes  of  hea- 
ven. 

n.  These  holy  joys,  and  transporting  views  of  heaven,  are 
frequently  given  to  God's  people  when  they  are  called  to  under- 
go some  very  extraordinary  and  severe  trials — we  do  not  say, 
that  we  have  any  encouragement  to  expect  divine  support  to 
resist  and  overcome  temptation,  when  we  rashly  throw  our- 


FRllTS    OF    THE    SPIRIT.  .'}!>.') 

solves  in  llie  way  of  it — He  that  lovcth  danger,  says  the  wise 
man,  shall  perish  therein.  But  I  speak  ot' those  trials  which  be- 
lievers are  called  to  cnroiinter  from  powerful  teni|)lations.  or  in 
the  discharge  of  painful  duties.  How  often  do  one  or  the  oilier 
of  these  appear  so  hard  to  the  Christian,  that  he  almost  despairs 
of  overfoining  them,  when  left  for  a  momerjt  to  his  own  frailty! 
and  he  is  ready  to  exclaim — I  shall  not  he  ahle  to  hear  up  under 
this  severe  conllirt — it  will  he  impossible  for  me  to  survive  the 
loss  of  that  child — that  companion,  far  dearer  to  me  than  life  it- 
self— no,  I  shall  never  be  able  to  fulfil  the  duties  of  this  station, 
to  which  Providence  is  callin<^  mc.  Christian,  fear  nut,  oidy  i)Ut 
your  conli'lencc  in  God,  and  remember,  that  to  him  that  bc- 
lieveth,  all  things  are  possilile. 

There  arc  treasures  of  t^race  with  whicli  von  are  unacquaint- 
ed, and  which  vou  shall  know,  if  hv  piavcr  and  faith,  you  look  to 
God;  and  if  vou  are  called  to  pass  IhrouL'h  ihe  severest  trials 
ever  known  on  earlh.  Clod  himself  will  descend  into  yonr  soul 
with  rays  of  light,  with  I'loh  supplies  of  strength, and  uilli  such 
lively  views  of  heaven,  that  you  will  not  i-ven  feel  the  [»ains  of 
the  condict.  O  think  of  the  holy  martyrs!  whose  sutierings 
could  ever  be  compared  to  theirs?  and  who  ever  felt  ecpial  ioys? 
on  racks  and  in  flames,  they  exclaimed — We  feel  no  |  ai  i. — 
They  saw  heaven  opened,  an  I  sung  hallelujahs  of  praise,  wiiilst 
enduring  all  that  human  rage  was  fthle  to  inllict. 

III.  These  transporting  foretastes  an^  often  communicated  to 
believers  after  they  have  been  enabled  to  make  simie  great  sac- 
rifice in  obedience  to  Clod,  (.'an  you  conceive  of  the  transports 
of  Abraham's  soul  as  he  descended  from  IMount  Moriah?  What 
conflicts  must  he  have  undergone  from  the  awful  moment  (led 
required  him  to  oHbr  Isaac  as  a  burnt-olfering!  what  a  dreadlul 
portion  of  time  was  the  three  days  that  passed  between  his  de- 
parture from  his  habitation,  and  his  arrival  at  the  ftlacc  where 
this  tremendous  sacrifice  was  to  be  ofFered!  what  emotions  rent 
his  heart  as  he  lifted  his  hand  to  pierce  the  bosom  ol  this  inno- 
C(,'nt  victim!  God  now  arrests  his  uplifted  arm — Abrjiham  has 
done  his  dtitv,  and  God  is   now  readv  to  crown   his  obedience. 


396  FRMTS    OF    THE    SI'IRIT. 

and  bless  him  witli  the  marks  of  his  favor.  And  O  hsten  whilst 
God  now  speaks — By  myself  have  I  sworn,  saith  the  Lord,  for 
because  thou  hast  done  this  thing,  and  hast  not  withheld  thy  son, 
thine  only  son,  that  in  blessing,  I  will  bless  thee,  and  in  multiply- 
ing, I  will  multiply  thy  seed  as  the  stars  of  heaven,  and  as  the 
sand  which  is  upon  the  sea  shore — and  in  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed.  O  in  what  a  transport  of  de- 
light did  Abraham  hear  these  words!  did  they  not  convey  some- 
thing of  heaven  to  his  soul?  But  is  not  Abraham  the  lather  of 
all  believers?  Well,  Christian,  you  may  hope  to  receive  a  simi- 
lar reward,  if  called  to  perform  a  similar  service. 

IV.  At  the  table  of  the  Lord  Jesus  Christ  these  holy  joys  are 
very  frequenllj'  imparted;  but  here  1  would  not  lead  you  into  a 
mistake — many  apprehend  that  they  have  communicated  wor- 
thily or  unworthily,  in  proportion  as  their  feelings  have  been 
moved  and  excited  at  the  Lord's  Table;  but  the  true  touchstone 
by  which  to  try  ourselves  is  this — whether  we  have  brought  to 
that  table  the  dispositions  he  requires?  whether  we  have  really 
covenanted  with  God,  and  afterwards  endeavored  faithfully  to 
fulfil  our  vows? 

Yet  it  is  true,  that  a  participation  of  the  sacrament  is  one  of 
the  situations  in  which  a  believer  most  frequently  experiences 
those  gracious  operations  of  which  our  apostle  speaks  in  the  text. 
A  soul  whose  undivided  attention  the  Holy  Spirit  fixes  on  the 
mystery  of  the  cross,  and  on  whom  he  is  pleased  to  impress,  in 
a  lively  manner,  the  great  events  which  the  symbolical  repre- 
sentation of  the  sacrament  traces  on  the  heart;  a  soul  which, 
through  grace,  loses  itself  in  the  abyss  of  that  love  which  God 
has  manifested  towards  us  in  Jesus  Clirist;  a  soul  which  has 
learned  to  infer  from  what  God  has  done  already,  what  is  still 
farther  to  be  expected  from  him;  a  soul  which  feels,  and  can 
relish  the  force  of  this  reasoning — lie  that  spared  not  his  own 
son,  but  delivered  him  up  for  us  all,  shall  he  not,  with  him,  also, 
freely  give  us  all  things?  is  not  that  soul  made  alive  to  God,  and 
does  it  not  possess  the  first-fruits  of  the  Spirit? 

V.  But  it  is  especially  at  death,  that  believers  experience 
those  communications  of  divine  grace,  which  transport  them,  as 


FRIITS    OF    THE    SPIRIT.  897 

it  were,  into  another  world,  and  which  verify  in  t!ic  most  su- 
bhme  of  all  senses,  the  idea  which  our  text  conveys.  Have  you 
not  seen  a  Christian  die?  have  you  not  hecii  a  witness  of  the 
Christian's  patience  and  submission  under  sulFerings  the  most 
acute,  and  his  entire  acquiescence  in  the  sovereign  will  of  God? 
liave  you  not  seen  iiim  calmly  and  peacefully  resigning  every 
earthly  object,  even  those  to  whom  he  was  must  tenderly  united? 
have  you  not  been  a  witness  of  i)is  immoveable  hope,  as  he  strain- 
ed his  eyes  to  take  the  last  look,  and  the  trembling  tongue  strug- 
gled to  express  the  last  adieu  to  the  weeping  circle  so  dear  in 
life,  and  still  dear  in  death?  he  says — I  am  dying,  but  I  fear  not 
to  die— I  am  entering  the  dark  valley,  but  my  God  is  with  me 
— his  rod  and  stafl",  they  comfort  me;  have  you  not  witnessed 
his  faith,  that  pierced  the  clouds  hanging  around  the  bed  of 
death,  as  you  heard  him  say — I  know  whom  I  have  believed, 
and  I  am  persuaded  that  he  is  able  to  keep  that  whicli  I  have 
committed  unto  him  against  that  day — I  know  that  my  Re- 
deemer livcth,  and  that  he  will  stand  at  the  latter  day  upon  the 
earth,  and  though  after  my  skin  worms  destroy  this  body,  yet 
in  my  flesh  shall  I  see  God,  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another?  have  you  not  wit- 
nessed the  last  outpourings  of  his  soul  to  God?  have  you  not 
heard  him  say — I  have  waited  for  thy  salvation,  O  God — come 
Lord  Jesus,  come  quickly?  have  you  not  heard  him  say — O 
Lord,  thou  hast  said,  seek  my  face,  and  thy  face,  O  Lord,  I 
have  sought — thou  hast  said — Behold  what  manner  of  love  the 
Father  hath  bestowed  on  us,  and  thy  love  is  now  shed  abroad 
in  my  heart  by  the  Holy  Ghost,  which  is  given  unto  me — thou 
hast  said — Seek  those  things  which  are  above,  where  Christ  sit- 
teth  on  the  right  hand  of  God — I  have  sought  them,  and  now  I 
have  a  desire  to  depart,  and  be  with  Christ,  which  is  far  better 
— My  soul  thirsteth  for  (Jod,  for  the  living  God — when  shall  I 
come  and  a[)pear  before  God?  O  Lord  thou  didst  require,  that  I 
should  run  with  patience  the  race  set  bf;forc  me,  looking  unto 
Jesus,  the  author  and  finisher  of  faith;  and  I  have  fought  the 
good  fight,  1   have  finished    my  course,  I  have   kejit   the  faith — 


398  FRUITS    OF    THE    SPIRIT. 

hencefortli,  tliere  is  laid  up  for  me  a  crown  of  rigliteousness? 
and  at  last,  did  you  not  sec  the  expiring  saint  lift  his  eyes,  swim- 
ming in  the  mists  of  death,  and  hear  him  say — Behold,  I  see  the 
heavens  opened,  and  the  Son  of  Man  standing  on  the  right  hand 
of  God^  It  was  then  the  last  pulse  beat,  and  the  ransomed  soul 
obtained  release.  But  on  that  dying  bed,  did  not  the  soul  enjoy 
the  first-fruits  of  the  S[)int? 

To  conclude,  such  my  brethren,  such  are  the  blessings  the 
grace  of  God  bestows  on  those  who  have  given  themselves  up 
to  the  Lord,  and  are  sincerely  seeking  the  joys  of  his  salvation. 
And  such,  O  people  of  the  world,  such  are  the  pure,  holy,  spi- 
ritual, heavenly  joys  which  you  are  sacrificing  to  a  transient 
■world  and  its  lying  vanities;  day  after  day  you  are  busy,  and 
wholly  employed  about  earthly  things,  and  all  your  pleasures 
are  derived  from  your  worldly  pursuits  and  attainments;  you 
enjoy  pleasure  in  conversing  about  the  concerns  of  time;  but  to 
commune  with  God,  to  lead  a  life  of  prayer,  or  to  meditate  on 
heavenly  objects,  gives  no  pleasure.  Alas,  no!  the  whole  frame 
of  your  hearts  and  tenor  of  your  minds  have  a  difl'erent  direc- 
tion. Well,  if  religion  aflbrds  you  no  happiness  in  this  life,  it 
will  never  make  you  happy;  if  it  be  no  joy  to  you  to  obey  and 
serve  God  in  this  life,  you  never  will  nor  can  enjoy  him. 

And  ye  humble  souls,  who  are  seeking  hard  alter  the  Saviour, 
and  to  know  his  love,  I  have  been  speaking  of  a  felicity  I  trust 
you  will  soon  experience;  follow  on  to  know  the  Lord — His  jio- 
ing  forth  is  prepared  as  the  morning,  and  he  shall  come  unto 
you  as  the  rain,  as  the  latter  and  former  rain  unto  the  earth. 

And  you  who  are  rejoicing  in  the  happy  little  number  of  pre- 
cious souls,  O  how  far  preferable  is  your  condition  to  that  of  the 
rest  of  mankind — if  I  have  been  preaching  an  unknown  religion 
to  others,  it  is  not  unknown  to  you.  O  dear  brethren,  one  and 
all,  I  have  employed  my  feeble  efforts  to  draw  you  to  God  by 
attractions  so  powerful;  I  have  endeavored  to  make  known  to 
you,  who  are  utter  strangers  to  them,  those  pure  and  exalted 
delights  the  soul  feels  when  all  its  energies  are  drawn  forth  unto 
God;  and  O  how  can  1  think  of  those  joys  religion  now  afibrds, 


FKUITS    OK    THK    SIMRIT.  '.VJ'J 

and  the  fulness  of  joy  and  glory  for  which  it  fits  the  soul,  and 
see  my  dear  people  living  utter  strangers  to  the  blessedness  of 
God's  favor  in  this  life,  and  in  danger  of  losing  his  favor  for 
ever?  can  J  see  them  sleeping  in  spiritual  death,  and  lost  in  the 
cares  of  the  world,  and  in  danger  of  losing  God  and  happiness 
for  ever,  and  not  attempt  something  to  awalcen  them?  Bui  what 
can  be  done  without  the  divine  assistance?  And  O  our  God, 
what  shall  we  do  in  order  to  move  the  bowels  of  tliy  tender 
mercie.-j? 


SEP.MON  XLV. 


IfJArVKEB  AI^'D  IMPCKTAl^'CE  OF  SEEIO^SG  GOO. 


"When  thou  saiJst,  Seek  ye  my  face;  my  heart  said  vnlo  thee,  Thy  face, 
Lord,  will  I  seek." — Psalm  xxvii.,  via  verse. 

We  often  meet,  in  tlie  bible,  with  tlie  expressions — Seeking 
the  face  of  God — Beholding  the  light  of  his  countenance,  and 
many  other  expressions  of  similar  import;  and  we  are  uniformly 
to  understand  them  as  referring  to  the  enjoyment  of  God's  love 
and  special  favor,  and  the  blessedness  of  those  who  behold  the 
glory  of  God  in  the  face  of  Jesus  Christ.  The  expressions  allude 
to  a  custom  of  eastern  monarchs,  who  allow  none  but  particular 
friends  and  favorites  to  approach  their  persons  and  presence; 
and  even  they  are  not  allowed  this  honor,  but  when  specially 
called  for  by  the  monarch  himself  Brethren,  the  King  of  hea- 
ven calls  us  to  his  presence  to  behold  his  face,  by  his  word,  by 
the  merciful  and  afflictive  dealing  of  his  Providence,  and  by  the 
strivings  of  his  Holy  S[)irit.  The  example  of  the  Psalmist,  in 
our  text,  exhibits  our  duty  in  a  manner  most  clear  and  forcible; 
no  sooner  does  the  inviting  voice  of  his  (jod  fall  upon  his  ears, 
saying — "Seek  ye  my  face,"  than  his  whole  soul  responds — "Thj 


MA.X.VEK    AXU    IMrORTANCt;    OF    StKKl.VO    UOD.  401 

face,  Lord,  will  I  seek."  lie  accepts  the  kind  invitation  in  the 
very  moment  in  wliich  it  is  given — he  embraces  it  readily,  ex- 
pressly, and  immediately.  Our  text  very  clearly  and  lurcibly 
teaches  the  doctrine,  that  it  is  the  duty  of  all  who  hear  the 
word  of  God,  to  yield  their  unqualified  and  immediate  compli- 
ance. And  this  doctrine  we  will  now  cndi-avur  to  illustrate  by 
a  few  reflections. 

The  first  reflection  that  presents  itself,  and  which  ought  to 
serve  as  a  loundalion  for  all  the  rest  is  this — that  the  love  and 
favor  of  God  is  the  sovereign  good  of  man;  therefore,  in  God 
alone,  we  ought  to  place  our  hap|)iness.  This  principle  has  its 
foundation  in  the  nature  of  our  souls,  which  can  never  be  satis- 
fied with  either  the  pursuit  or  possession  of  created  objects— our 
wishes  are  ever  carried  far  beyond  them — our  souls  are  limited 
in  their  faculties  and  operations,  but  boundless  in  their  desires; 
no  object  but  God  can  satisfy  them;  with  his  grace,  other  good 
things  afford  their  joys;  but  without  them  we  can  easily  pass 
through  life. 

This  principle  is  also  founded  in  the  nature  of  God.  He  is 
the  source  of  true  felicity;  by  his  almighty  power  he  can  ren- 
der those  blessed  in  whom  he  delights — his  goodness  ever  dis- 
poses him  to  render  them  happy — his  infinite  wisdom  selects 
and  appoints  the  best  means  of  promoting  their  highest  interests, 
and  his  word  is  pledged  for  their  safety  and  peace.  This  is  a 
truth  of  feeling  and  experience;  ask  the  Christian,  and  he  will 
tell  you — that  he  never  felt  true  happiness  until  God  lifted  upon 
him  the  light  of  his  countenance;  ask  the  sinner,  in  some  inter- 
val of  his  guilty  pleasures,  and  he  will  avow — that  in  all  the 
objects  of  his  attachment  he  finds  a  frightful  void.  O  ye  sinful 
souls,  that  we  could  only  persuade  you  to  try  for  yourselves  to 
discover  the  joys  of  holiness;  did  you  but  make  a  sincere  and 
full  experiment,  you  would  find  that  in  religion  there  is  life,  and 
hght,  and  blessedness. 

Having  briefly  established  this  principle,  let  us  secondly  con- 
sider v\hat  it  is  to  seek  God's  face,  and  how  we  are  to  seek  it. 
God  is  a  Spirit,  and  we  are  to  seek  him  with  our  s]>irits;  as  it  is 
said  in  the  text — with  our  hearts — it  is  not  entering  into  pro- 
51 


402  MA^^•ER  a\d  impout.wce  of  seekixg  god. 

found  speculations  concerning  the  essence,  infinity,  and  eternity 
of  God,  nor  fathoming  the  profound  counsels  and  awful  decrees 
of  his  providence.  In  reference  to  these  the  bihie  tells  us  he  is  a 
God  that  hides  liiniselfj  and  Job  asks  us  this  question — Canst 
thou,  by  searching,  find  out  God?  canst  thou  find  out  the  Al- 
mighty unto  perfection?  We  must  seek  Gi>d  (if  it  be  right  so  to 
express  it)  on  that  side  which  he  is  pleased  to  show  iiimself — the 
side  of  his  mercy  and  grace.  Only  obtain  grace  from  God,  and 
possessed  of  that  you  will  see  his  face — it  is  the  heart  that  dis- 
covers Jehovah's  face.  The  knowledge  of  God,  iiow  in  ques- 
tion, is  not  acquired  by  philosophical  research  nor  metaphysical 
disquisition;  it  is  the  knowledge  of  feeling,  of  sentiment,  of  con- 
sciousness, of  experience.  To  seek  God's  face  then,  is  to  prefer 
his  love  above  every  other  good  — to  endeavor  to  be  united  to 
him  by  an  entire  conformity  of  views,  sentiments,  and  interests 
— to  seek  those  holy  dispositions,  without  which,  we  can  have 
no  communion  with  him;  the  apostle  John  says — Jf  we  walk  in 
the  light  as  he  is  in  the  light,  we  shall  have  fellowship  with  the 
Father  and  his  Son  Jesus  Christ. 

But  O  how  far  are  unconverted  sinners  removed  from  this 
source  of  happiness — a  deep  and  dark  abyss  fes  between  God 
and  them — they  have  wandered  far  from  their  Father's  house — 
God  is  in  light,  they  are  in  darkness — God  is  most  holy,  they 
are  wholly  defiled  by  sin — God  is  in  heaven,  they  are  on  the 
borders  of  hell.  And  how  will  they  seek  his  face,  and  obtain 
his  favor?  They  must  think  on  their  ways,  and  sigh  and  groan 
over  them  with  horror;  they  must  instantly  turn  their  feet  unto 
God's  testimonies;  they  must  not  only  smite  on  their  breasts,  but 
they  must  give  a  death  blow  to  their  sinful  habits;  they  must 
not  be  satisfied  to  renounce  their  former  evil  ways,  but  they 
must  cherish  holy  affections,  and  perform  holy  acts  directly  op- 
posed to  the  passions  and  vices  that  have  domineered  over  them 
— as  for  instance,  the  avaricious  man  must  break  down  the  al- 
tars of  mammon,  and  become  benevolent  and  charitable;  the 
proud  man  must  lay  aside  his  finery  and  splendor,  and  clothe 
himself  with  humility;  the  vindictive  man  must  sacrifice  his  re- 
sentments; the  unjust  man  must  wash  his  hands  clean  from  his 


MAWER    AND    IMI'OilTAXCE    OK    SEEKING    COD.  403 

iniquities — he  must  restore  the  pledge,  and  give  bark  what  he 
has  robbed.  Here  rnij^lity  elForts  arc  lo  be  niade;  hut  if  in  mak- 
ing them,  we  look  to  CJud,  in  the  name  of  Jesus,  for  a  new  heart 
and  divine  assistance,  tiic  success  is  sure.  As  we  enjoy  the  de- 
hghtl'ul  hght  of  the  stm  after  the  winds  have  di.ssipaled  the  cKiuds 
that  have  obscured  it.  so  aficr  the  heart  is  purified  from  sin,  we 
see  God's  face  and  enjoy  his  love.  But  so  long  as  sin  reigns  in 
the  heart,  there  is  no  communion  between  God  and  us — for 
what  fellowship  hath  righteousness  with  unrighteousness,  and 
what  communion  hath  light  with  darkness? 

As  soon  as  Juchis  c(>nceived  his  treason,  satan  entered  into  his 
heart;  as  soon  as  Paul  submitted  to  the  heaveidy  voice,  the  scale 
fell  from  his  eyes.  It  is  then,  by  immediate  faith  and  repent- 
ance we  seek  God's  face,  and  behold  it. 

We  will  now  remark  on  the  expression — ''Thou  midst,  Seek 
ye  my  face."  In  various  ways  God  renews  this  invitation  to  us 
all.  We  cannot,  indeed,  fix  by  invariable  rules,  all  the  circum- 
stances in  which  grace  is  oflered  us;  it  is  for  every  one  to  dis- 
cover for  himself  those  precious  moments  when  God  comes  near, 
and  is  ready  to  uncover  to  his  view  the  glories  of  his  face;  we 
might  say,  in  general,  that  youth  is  the  most  favorable  time  to 
seek  God's  face — before  the  world  has  entirely  seduced  them, 
and  etiaced  the  principles  of  education — whilst  conscience  is  yet 
alive,  and  the  heart  tender.  O  that  youth  would  consider  the 
great  privilege  of  their  age,  and  seek  the  Lord  w  hilst  he  may 
be  found.  But  to  this  we  may  add — in  the  course  of  every  per- 
son's life,  there  are  certain  events  so  marked,  as  clearly  to  prove 
them  calls  from  God  to  seek  liis  face — a  reverse  of  fortune,  for 
instance,  which  shows  us  tiie  vanity  and  uncertainly  of  all  earth- 
ly things— some  pro'-pemus  0('ciuience,  wircli  is  calculated 
deeply  to  impress 'the  In-art  with  gratitude  to  the  giver  of  every 
goi)d  gift — a  sore  di>ease,  which  demonstrates  our  frailty,  aud 
which  is  designed  to  cause  us  to  raise  our  eyes  to  the  source  of 
life  and  salvation — the  remorse  that  rends  the  sinner's  bo-^om  in 
the  midst  of  his  iniquities,  is  a  sting  to  awaken  hint  from  his  se- 
curity, or  it  is  a  poignard  to  punish  his  j)erversity — the  deaths 
of  relatives  and  friends — a  prcssit)g  exhortation,  cither  in  j>ublic 


404        MANNER  AND  IMPOKTANCE  OF  SEEKI\G  GOD. 

or  private — the  administration  of  God's  ordinances  and  sacra- 
ments—  those  streams  of  liglit  which  ot'ten  shine  on  the  sinner's 
soul  when  witnessing  tliese — the  compunction  of  his  heart — the 
vivid  and  piercing  movements  of  his  conscience,  and  a  thousand 
other  circumstances  which  every  attentive  mind  can  easily  dis- 
tinguish. O  let  us  seize  these  happy  moments,  and  profit  by 
them— they  bring  the  assurance  of  oiiercd  grace. 

We  ought  to  seek  God's  face  immediately,  for  every  delay  is 
unspeakably  hazardous;  we  do  not  pretend  to  fix  on  any  parti- 
cular period  of  any  individual  sinner's  life  when  his  conversion 
is  impossible,  and  his  damnation  decided — perhaps,  in  general 
cases,  the  whole  life  is  a  time  of  trial— it  is  at  death  the  state  is 
irrevocably  decided — after  death  comes  the  judgment;  but  we 
have  reason  to  believe,  a  sinner  in  this  life  may  reach  a  degree 
of  wickedness,  after  which,  God  cannot  be  found.  When,  by 
long  continuance  in  sin,  the  heart  becomes  wholly  hardened, 
the  conscience  laid  asleep — then  sin  lias  struck  deep  into  the 
soul;  when  the  invitations,  offers  and  promises  of  divine  mercy 
have  been  long  disregarded,  and  the  loud  thunders  and  gentle 
dews  of  the  word  have  proved  ineffectual  and  fruitless — then  the 
sinner's  case,  if  not  wholly,  is  all  but  hopeless;  when  the  means 
and  offers  of  salvation  have  been  long  resisted,  God  hides  his 
face.  O  if  there  arc  any  of  you  just  approaching  that  dreadful 
state!  if  there  be  yet  one  tender  sentiment  in  your  bosoms — if 
the  lamp  be  yet  smoking,  hasten  to  the  light  before  the  night 
comes  in  which  no  man  can  work.  The  dignity  and  glory  of 
the  Eternal  will  not  permit  him  always  to  forbear  with  the  ma- 
lignity of  the  sinner's  heart;  his  spirit  will  not  always  strive;  if 
you  are  not  converted  by  those  means  that  have  converted 
other  sinners,  do  not  think  that  God  will  give  other  means.  If 
God  augmented  his  grace  in  proportion  as  the  sinner  increased 
in  his  rebellion,  why  does  he  not  lift  the  mask,  and  tell  us  plainly 
-^—Continue  in  sin  that  my  grace  may  abound?  Horrible  lan- 
guage! and  will  God  justify  its  malignity?  No,  but  he  w-ill  give 
the  obstinate  up  to  a  reprobate  sense,  leave  him  in  the  hands  of 
his  own  counsels,  and  stretch  forth  no  hand  of  mercy  to  raise 
him  from  the  abyss  into  which  he  has  sunk  himself. 


MANNER    AND    IMl'OliTANCE    OK    PeKKING    (iOI).  40'» 

We  will  attempt  to  remove  the  illusion  of  many  dchiying  bin- 
ners. 

1.  Many  confound  designs  of  repentance  with  repentance 
itself,  and  think  themselves  safe,  because  they  wish  to  be  saved. 
But  do  they  really  wish  to  be  saved?  No,  there  is  full  evidence 
that  they  do  not  really  wish  it:  do  persons  put  olF  from  day  to 
dav,  the  performance  of  a  work  in  w  liich  the  least  delay  might 
be  their  ruin?  will  a  sick  man,  at  the  point  of  death,  refuse  a 
inedicine  on  which  he  is  assured  his  health  and  life  depends? 
Whilst  to  obtain  the  least  worldly  advantage  you  arc  ardent 
and  engaged,  to  obtain  (iod's  favor  and  salvation  you  are  all  in- 
dolence and  sloth.  In  what  way  do  you  desire  things  you  really 
love?  how  do  you  seek  that  which  you  really  desire?  What 
merit  is  there  in  mere  designs  of  conversions?  They  aggravate 
vour  guilt — they  prove  that  you  know  your  duty,  that  God  is 
calling  you  to  it;  but  yoti  refuse.  It  is  not  the  mere  design  of 
being  saved,  but  the  work  itself  that  God  requires. 

But  another  illusion  is,  many  resolve  that  their  repentance 
will  be  on  their  dying  beds.  And  do  you  know  that  God  will, 
in  conformity  to  your  plan,  and  in  deference  to  your  wishes, 
give  you  grace  to  repent  on  a  dying  bed/  do  }ou  know  that  it 
is  easier  to  find  God  on  a  dying  bed  than  in  health?  do  you  know 
what  a  dying  bed  is?  It  is  a  state  in  which,  not  only  the  body,  but 
spirit  also  is  faint  and  feeble.  Surrounded  by  the  frightful  array 
of  death,  by  weeping  friends,  suflering  pains,  and  sinking  under 
disease — is  this  a  time  for  arranging  and  settling  any  very  im- 
portant concern?  and  do  you  fix  on  that  time  to  settle  your  eter- 
nal concerns — the  interests  of  your  immortal  souls?  Do  you  say 
the  grace  of  God  is  great?  Yes,  so  it  is;  but  does  this  prove  that 
you  will  obtain  it,  after  having  long  refused  it?  IS'o,  God  himself 
d<,clares,  that  if  we  refuse  and  rejec;t  it,  the  time  may  come 
when  we  shall  seek  and  cry,  but  not  obtain. 

This  sentence  is  awful  and  terrible!  What  is  the  loss  of  sight 
to  the  eyes?  what  is  the  loss  of  the  whole  world,  in  comparison 
to  what  the  smd  loses  when  God  and  salvation  are  lost  for  ever? 
O  seek  the   Lord  while  he   may  be  found.     My  friends,  it  jiains 


406  Manner  a\d  importance  of  seeking  god. 

my  heart  to  speak  thus  plainly,  to  sweep  from  the  sinner  his  last 
resources,  to  break  down  his  last  entrenchments;  but  1  must 
speak  what  God  has  put  into  my  lips. — After  studying  the  bible 
for  years,  after  the  experience  of  many  years  in  the  ministry, 
after  consuliing  persons  of  the  most  profound  knowledge  of  the 
human  heart  and  of  God's  ordinary  way  of  saving  souls,  I  have 
come  fully  to  this  conclusion — that  hardly  any  soul  is  ever  con- 
verted on  a  dying  bed — the  regrets,  lamentations  and  promises 
there  conceived,  are  extorted  by  the  fear  of  death;  they  are  the 
horror  of  the  flames  of  hell  sparkling  round  the  sinner's  head; 
but  this  horror  is  not  repentance;  it  is  not  the  love  of  God,  nor 
that  holiness,  without  which,  no  man  shall  see  him;  these  hor- 
rors are  not  the  efiusions  of  a  new  heart,  but  the  beginning  of 
eternal  sufferings  let  in  upon  the  dying  sinner's  soul.  O  brethren, 
admit  the  truth,  that  every  delay  in  the  concern  of  salvation  is 
infinitely  dangerous — Behold  now  is  the  accepted  lime,  this  is 
the  day  of  salvation.     I  close  with  one  reflection  more. 

O  how  blessed  is  the  man,  who,  having  sought  God  in  an  ac- 
cepted time,  has  found,  and  possesses  this  glorious  object.  The 
acquisition  of  the  whole  world  is  nothing  compared  to  tlie  peace 
of  heart  and  the  joy  the  soul  feels  in  reconciliation  to  God.  If 
we  have  to  make  eflbrts  and  sacrifices  to  gain  his  love,  we  will 
be  amply  compensated  by  the  success;  if  there  be  bitterness  in 
repentance,  there  are  sweet  joys  in  salvation.  To  see  God's 
face,  and  to  be  his  child,  what  delight  to  the  heart  that  has  long 
groaned  in  the  horrors  and  darkness  of  sin! 

O  see  a  sinner  coming  to  himself,  lifting  his  weeping  eyes  to  his 
God,  pouring  into  his  pitying  bosom  the  tears  of  repentance,  and 
■with  a  trembling  voice  pleading  for  pardon;  see  him  in  the  first 
moments  of  reconciliation,  when  God  lifts  upon  him  the  light  of 
his  countenance,  speaks  peace  to  his  heart,  and  fills  his  soul  with 
the  consolations  of  his  love;  behold  him  when  fully  assured  of 
grace,  he  triumphs  in  the  faith  of  the  gospel.  O  then,  joy,  se- 
renity and  hope,  fill  the  place  of  fear  and  dread;  he  has  found 
his  God,  his  peace  is  made,  and  heaven  opens  to  his  desires. 
Think  of  the  joys  of  the  prodigal  son  when  returning  to  his  fa- 


MAN'NKR    A.VD    IMrORTANCK    OK    SEEKINU    COD.  407 

ther's  house — when  this  tender  parent  saw  him  ;ifar  olF,  and 
loLiched  with  compassion,  ran  to  meet  him,  and  fell  on  his  neck, 
and  kissed  hi  n.  Tills  joy  will  he  yours  if  you  seek  your  liea- 
veniy  Father's  face.  True,  indeed,  vou  will  have  to  renounce 
your  present  pleasures,  hut  the  pure,  holy  love  of  (lud  will  give 
you  pleasures  you  never  ktjew  hefore;  you  will  have  to  renounce 
the  world,  but  it  will  be  to  gain  heaven;  but  were  you  even  to 
renounce  life  itself,  the  favor  of  God  would  be   better  than  life. 

0  listen  to  the  languai^e  of  those  who  have  found  God— 0  T^ord 

1  will  bless  thee  while  I  live — Because  thy  loving-kindness  is 
better  than  life,  my  lips  shall  praise  thee — Thou  will  show  me 
the  path  of  life — In  thy  presence  is  fulness  of  joy — at  thy  right 
hand  are  pleasures  for  evermore.     O  brethren,  this  is  the  happy 


SERMON  XL VI. 


THE   REASONS  WMY  ITEEX  PEKISH. 


"Mutlituflcs^  tnultiiitfles  in  the  valley  of  decision:  for  the  day  of  the 
Lord  is  near  in  the  valley  of  decision." — Joel  m  chap.,  xiv  verse. 

As  in  the  light  of  heavenly  inspiration  the'pt'ophet  Joel  looked 
over  the  miiihty  events  of  future  ages,  he  heard  a  summons 
given  to  ungodly  sinners  everywhere  throughout  the  nations,  to 
assemble  themselves  in  the  valley  of  Jehosliaj)hat,  or  as  it  may 
he  rendered,  the  valley  of  the  Judgment  of  the  Lord.  There 
they  must  come  to  be  judged,  condemned,  and  executed;  the 
greatness  of  their  sins  had  made  them  ripe  for  judgment,  and 
the  I^ord  commands  the  executioners  of  his  wrath  to  put  in  the 
sickle  for  the  harvest  was  ripe.  And  as  the  prophet,  rapt  in 
prophetic  vision,  beheld  the  countless  millions  collected  in  the 
valley  of  decision  or  of  judgment,  struck  with  horror,  and  over- 
whelmed with  the  awful  scene,  he  exclaimed — "Multitudes,  mul- 
titudes in  the  valley  of  decision:  for  the  day  of  the  Lord  is  near 
in  the  valley  of  decision."  The  doctrine  that  our  text  teaches  is 
this,  that  innumerable  multitudes  of  the  human  race  will  perish 


THE    REASON'S    WHY    MSV    PERISH.  409 

in  the  final  judgment.  And  our  text  is  not  the  only  place  in  the 
scriptures  where  this  doctrine  is  taught;  our  Lord  was  asked 
the  question — Are  there  five  that  will  be  saved?  In  his  reply  to 
this  question,  our  Lord  did  not  say  that  five  will  be  saved,  but 
he  very  expressly  asserted,  that  many  will  be  lost.  Our  design 
in  this  discourse,  is  to  show  why  it  is  that,  notwithstanding  all 
God  has  done  and  is  doing  for  the  salvation  of  sinners,  yet  naul- 
titudes  of  them  will  perish  for  ever. 

And  the  first  reason  we  would  assign  for  this  is,  that  they  love 
sin;  they  roll  sin  as  a  sweet  morsel  under  the  tongue;  their 
hearts  are  fully  set  in  them  to  do  evil.  The  heart  is  the  foun- 
tain of  human  conduct;  all  our  characters  are  determined  by 
the  state  of  our  hearts,  for  out  of  the  heart  proceeds  all  that  is 
good  or  evil.  We  all,  by  nature,  possess  strong  and  invincible 
desires  of  happiness — we  are  all  in  pursuit  of  this  desirable  ob- 
ject. But  those  things  alone,  can  make  us  happy,  which  are 
agreeable  to  our  natures,  and  pleasant  to  our  hearts.  What  can 
make  the  avaricious  man  happ\  but  riches?  the  ambitious  but 
honors?  the  voluptuous  but  sensual  delights?  And  so  it  is  that 
sinful  pleasures  alone,  in  one  form  or  other,  can  give  happiness 
to  that  heart  which  is  wholly  in  love  with  sin.  To  such  a  heart 
sinful  pleasures  are  delightful;  and,  therefore,  to  holiness  it  must 
feel  an  entire  aversion.  Yes,  that  heart  feels  that  godliness 
would  rob  it  of  all  its  present  enjoyments,  and  dry  up  the  foun- 
tain of  all  its  happiness.  Talk  to  that  person  of  the  beauties  of 
holiness  and  the  joys  of  salvation,  and  you  talk  to  him  that  \\  hich 
would  blast  and  ruin  eveiy  thing  that  gives  joy  and  delight  to 
his  heart.  Is  it  any  wonder,  then,  that  such  persons  disregard 
the  calls  of  the  gospel,  and  refuse  the  ofiTersof  life? — Their  hearts 
are  deceitful  above  all  things,  and  desperately  wicked — their  af- 
fections and  desii'es  cling  fast  to  sinful  objects  until  they  fall  into 
the  grave. 

2.  Blindness  of  mind  is  another  reason  why  multitudes  perish. 
Those  who  love  sin,  and  who  are  under  the  j)Ower  of  corrup- 
tion, and  who  have  not  been  illuminated  by  the  spirit  of  God, 
have  their  minds  blinded.  Paul  tells  us— The  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God,  for  they  are  foolish- 
52 


410  THE    REASONS    WHY    MEJf    PERISH. 

ness  unto  him;  neither  can  he  know  them,  hecause  they  are  spi- 
ritually discerned.  It  is  not  to  be  interred  fiom  this  passage, 
that  men,  in  their  natural  state,  do  not  possess  the  faculty  of  dis- 
cerning the  tru  h,  but  that  evil  inclinations  and  wicked  princi- 
ples render  them  unwilling  to  yield  to  the  force  and  power  of 
spiritual  truth.  The  rays  of  divine  light  are  shut  out  from  the 
mind  by  the  opposition  of  a  sinful  heart,  and  every  thing  of  a 
ho'y  and  spiritual  nature  is  foolishness  to  the  sinner;  he  sees  no 
cause  of  being  distressed  for  sin,  and  alarmed  for  the  condition 
of  the  soul;  he  hears  of  the  peace  of  believers,  and  of  the  love 
and  joy  of  converted  souls,  and  he  imagines  it  is  all  delusion;  he 
sees  the  zeal  of  Christians,  and  witnesses  their  engagedness  for 
the  salvation  of  tiieir  fellow-men,  and  he  looks  upon  it  all  as 
folly;  his  views  of  the  divine  character  are  awfully  blinded— he 
kn  )ws  not  God;  all  his  views  of  gospel  duties  and  doctrines, 
and  of  holiness  and  salvation,  are  fatally  erroneous;  he  hopes  for 
future  happiness,  but  his  hopes  are  such  as  can  only  exist  in 
darkness  and  djlusion;  they  will  peiish  when  God  takes  away 
the  soul. 

3.  Unbelief  is  another  reason  why  multitudes  perish.  Of  all 
sins  unbelief  is  the  greatest — not  that  it  is  the  only  sin  that 
brings  upon  men  the  condemnation  to  eternal  death — there  is  a 
guilt  incurred  by  all  sins,  as  well  as  an  unfitness  indicated  by 
them,  that  excludes  from  heaven.  But  all  sinners  are  unhe- 
lif'ver>;  and  they  are  Christless  sinners  from  the  very  fact  that 
they  are  unbelievers.  As  unbelief  lies  at  the  root  of  every  sin, 
it  is  the  very  ground  of  the  sinner's  condemnation — he  that  be- 
lieveth  not  sliall  be  damned.  How  powerful  the  hold  unbelief 
has  of  the  guilty  soul!  how  deep  is  its  foundation  laid  in  the 
heart!  it  will  not  yield  to  the  clearest  evidence!  it  will  not  be 
moved  by  the  most  tender  entreaties  and  solemn  warnings!  it 
entrenches  itself  in  a  fortress  of  errors  and  lies,  from  which,  all 
the  light  of  revelation,  and  the  means  of  salvation  cannot 
drive  it. 

4.  Spiritual  insensibility  is  another  cause  -why  multitudes 
perish.  This  dreadful  state  of  the  soul  is  represented  in  the 
scriptures,  sometimes  by  the  word  sleep,  and  at  other  times  by 


THE    REASONS    WHV    ME.V    PERIJM.  411 

the  word  death.  How  dangerous  is  the  condition  of  a  man  lying 
fi^st  asleep  on  the  brink  of  a  frightl'ui  precipice! — sinners  are 
asleep  on  the  brink  of  hell!  they  are  spiritually  dead!  sin  is  the 
death  of  the  soul;  wherever  it  prevails  there  is  a  privation  of 
spiritual  life.  I'lie  day  of  grace  is  hastening  to  a  close,  death 
is  approaching,  eternity  is  drawing  near;  but  the  poor  sinner, 
how  shall  he  be  awakened  from  his  slumbers,  and  be  made 
alive  from  the  dead?  Cod  visits  him  with  daily  mercies,  and 
often  with  his  judgments,  and  yet  his  insensibility  remains;  he 
sees  others  around  him  awaking,  and  made  alive  to  God,  and 
yet  he  sleeps  on:  from  Calvary  the  sweet  voice  of  redeeming 
love  pleads  and  invites,  and  yet  he  is  unmoved;  Sinai  rolls  its 
loud  thunders  of  wrath  over  his  head,  its  flames  fla>h  upon  his 
conscience,  and  yet  he  is  not  aroused;  the  Spirit  of  life  sounds 
alarms  in  his  heart — for  a  moment  he  is  agitated  and  quakes, 
and  then  again  folds  his  arms  to  ."-leep.  O  how  dreadful  is  this 
spiritual  sleep!  how  awful  this  death  of  the  soul!  How  many  arc 
never  made  alive  to  God!  how  many  sleep  on  till  they  are 
awakened  to  the  realities  of  a  lost  eternity! 

5.  The  allurements  of  the  world  ruin  multitudes.  How  many 
enticements  does  the  world  present  to  gratify  the  lust  of  the 
eye,  and  the  flesh,  and  the  pride  of  life! — the  derision  of  the 
wicked,  and  the  influence  of  ungodly  companions,  often  combine 
their  fatal  influence,  and  how  many  poor  souls  who  had  all  but 
arrived  at  heaven's  gates,  have  been  drawn  back  to  destruction 
by  the  enticements  of  the  world! 

G.  The  hope  of  future  conversion  ruins  multitudes  of  souls. 
Perhaps,  there  are  but  few  wholly  destitute  of  some  kind  of  re- 
ligious leelings — perhaps,  none  but  intend  hereafter  to  reform,  to 
repent  of  their  sins,  and  work  out  their  salvation.  But  the  great 
concern  of  salvation  is  left  quietly  to  repose  in  the  regions  of 
futurity,  that  present  advantages  may  be  obtained,  and  present 
jdeasures  enjoyed.  The  poor  sinner  floats  along  on  the  rapid 
stream  of  time,  his  corruptions  strengthening,  his  diflicultics  U)- 
creasing,  his  heart  still  more  and  more  hardening,  the  blindness 
of  his  mind  still  increasing,  and  yet  he  never  ceases  resolving 


412  THE    REASONS    WHY    MEN    PERISH. 

that  he  will  become  a  Christian,  until  he  is  engulphed  in  ever- 
lasting burnings. 

7.  The  temptations  of  satan  send  multitudes  to  destruction. 
He  is  called  the  adversary  and  destroyer;  when  sinners  are 
listening  to  the  word,  he  comes  immediately,  or  hastily,  and 
taketh  away  the  word,  lest  it  should  have  an  abiding  and  saving 
impression  on  their  minds.  Satan  entered  into  Judas,  possessed 
him  with  prejudice  against  the  Lord,  excited  his  covetous  de- 
sires of  the  wages  of  unrighteousness,  and  ripened  him  into  a 
fixed  resolution  to  betray  his  Master.  At  all  times  this  evil 
spirit  rules  in  the  hearts  of  the  children  of  disobedience,  yet 
sometimes  he  enters  more  manifestly,  and  more  powerfully  than 
at  others,  when  he  puts  them  upon  some  enormous  wickedness; 
thus  he  entered  into  Judas,  and  thus  he  tempted  Annanias  and 
Sapphlra  to  lie  unto  the  Holy  Ghost.  We  cannot,  indeed,  accu- 
rately ascertain  the  extent  of  satan's  influence  and  power,  but 
we  know  they  are  great;  he  is  called  the  prince  of  this  world, 
because  he  rules  over  the  men  of  the  world;  he  is  the  ruler  of 
the  darkness  of  this  world,  which  means,  that  he  rules  over  all 
those  in  the  world  who  walk  in  darkness. 

The  warnings  and  counsels  given  to  God's  people  to  put  them 
on  their  guard  against  the  devices  of  satan,  prove  both  his  sub- 
tlety and  power;  thus,  when  Paul  writes  to  the  Corinthian  church, 
•to  restore  a  person  who  had  been  excommunicated,  but  had  be- 
come penitent,  he  tells  them  to  forgive  him,  and  comfort  him, 
lest  satan  should  get  an  advantage  of  them.  Paul  tells  us  how 
he  was  bufleted  by  satan,  and  this  apostle  assures  us  that  satan 
is  often  transformed  into  an  angel  of  light;  he  can  turn  himself 
into  any  shape,  and  put  on  any  form — yea,  assume  the  likeness 
of  a  pure  angel  to  promote  his  kingdom  of  deceit  and  darkness. 

Peter  exhorts  us  to  be  sober-minded  and  vigilant,  because  our 
adversary,  the  devil,  as  a  roaring  lion,  walketh  about  seeking 
■whom  he  may  devour.  Our  minds  must  be  solemn,  and  deeply 
impressed;  we  must  not  be  careless,  but  rather  suspicious  of 
danger,  and  under  that  apprehension,  to  be  watchful  and  dili- 
gent, to  prevent  his  designs  against  our  souls.     We  are  warned 


THE    RKASONS    WUV    ME??    PERlSlf.  4  ]  3 

not  to  give  place  to  the  devil,  and  to  put  on  the  wliolc  armor 
of  God,  that  we  may  be  able  to  stand  against  tlic  wilts  of  the 
devil. 

If  Christians  need  all  watchfulness  and  praycrfulncss;  if  they 
need  the  whole  armor  of  God,  and  the  j)Owerful  aids  of  thcr 
Holy  Spirit  to  protect  them  from  the  snares  of  satan,  then  where 
must  thev  go  in  whose  hearts  he  rules,  and  who  are  led  by  him 
captive  at  his  will? 

8.  The  conduct  of  too  many  professors  of  religion  sf-nds  multi- 
tudes to  destruction.  Unconverted  sinners  do  not  study  the  bible 
to  know  what  true  religion  is,  nor  do  they  look  up  to  God  in 
prayer,  that  he  may  teach  them  the  truth,  but  their  eyes  are  on 
professors  of  religion,  to  see  what  fruits  religion  produces  in  their 
lives,  and  when  they  can  discover  hardly  any  diiFcrence  between 
their  conduct  and  that  of  other  people,  they  become  confirmed 
in  their  unbelief,  and  go  on  quietly  in  their  sins, saying — If  those 
persons,  who  are  no  better  than  we,  shall  go  to  heaven,  surely 
we  have  no  reason  to  fear  that  we  shall  be  sent  to  hell.  Thus 
the  sins  of  professors  are  stumbling  blocks,  over  which  they  fall 
to  rise  no  more.  And  these  ungodly  professors,  what  will  be 
their  doom  when  they  stand  before  God  in  garments  stained 
with  the  blood  of  souls? 

9.  Unwillingness  to  comply  with  the  terms  of  salvation  is  an- 
other reason  why  multitudes  are  lo^t.  In  order  to  be  saved,  we 
must  hate  sin,  and  renounce  all  known  wickedness,  and  choose 
the  service  of  God  as  the  great  business  of  life;  we  must  deny 
ourselves,  crucify  the  flesh,  and  be  dead  to  the  world. 

IMPROVEMF.NT. 

To  the  wicked  the  day  of  decision  will  be  a  terrible  day. 
Most  dreadful,  and  yet  deserved  will  be  the  punishment  inflicted 
when  the  Lord  will  call  the  ungodly  nations  to  his  tribunal; 
they  will  all  be  ripe  for  vengeance,  and  will  fall  as  the  grain 
before  the  reaper's  sickle.  O  when  we  think  of  that  day  and  its 
tremendous  scenes,  our  powers  of  conception  show  their  weak- 
ness, our  imagination  its  narrow  limits,  and  our  understanding 
its  feebleness.     The  archangel,  \Tith   the  trumpet  of  God,  rides 


414  TIIK    RF.ASOXS    WHY    MEX    I'EIIISH. 

sublime  in  the  midst  of  heaven,  and  sends  his  sharp  summons 
through  the  wide  dominitm  of  death  and  the  grave;  the  dull 
cold  ear  of  death  hears,  the  grave  hstens  to  the  knell  of  her  de- 
parted reign;  the  death  of  death  is  come — all  now  is  life;  the 
body,  aroused  from  its  unconscious  sleep,  is  re-united  to  the 
soul;  the  many  generations  over  whom  the  stream  of  time  has 
swept  are  all  alive.  O  when  I  apply  all  this  to  my  own  case, 
and  think  of  myself  summoned  before  the  face  of  my  Almighty 
Judge,  silted  and  searched  through  every  secret  of  my  life,  my 
poor  soul,  possessed  with  the  memory  of  its  misdeeds,  standing 
under  the  scorching  eye  of  my  Maker,  my  fate  depending  on  his 
lips,  O  is  it  not  enough  to  make  me  quake  and  shiver  with  fear? 
And  when  1  think  of  the  myriads  of  men  and  women  all  stand- 
ing, and  thus  known,  I  seem  to  behold  them  shivering  like  aspen 
leaves,  even  when  every  thing  else  is  still;  pale  fear  sits  on  every 
countenance,  and  deep  conviction  quakes  every  heart;  the  books 
are  opened,  and  quicker  than  the  movement  of  thought,  they 
are  on  the  right  or  the  left;  from  his  awful  seat,  clothed  with 
the  smile  which  makes  a  heavenly  joy,  the  Judge  pronounces 
blessings  on  his  people,  and  gives  them  the  kingdom  prepared 
for  them  long  before  the  first  of  days. 

Again,  the  Judge  lifteth  up  his  voice,  his  countenance  clothed 
in  that  frown  which  kindled  hell,  and  pronounces  eternal  perdi- 
.tion  on  those  who  refused  his  grace,  and  rejected  his  salvation  on 
earth;  they  plead,  they  cry — it  is  all  in  vain — it  is  finished  with 
hope — it  is  finished  with  grace — it  is  finished  with  mercy — ^jus- 
tice has  begun  her  terrible  reign  to  endure  for  ever.  O  their 
groans  and  shrieks,  and  throes  of  despair — they  call  upon  the 
rocks  to  crush  them,  and  the  hills  to  cover  them  from  the  con- 
suminrr:  wrath  of  God. 


SERMON    XL  VI  I. 


THE  SHUTTING  OF   IIEATE.\'S  DOOR. 


'And  while  they  went  to  buy,  the  brideproom  came;  and  they  that  were 
ready  went  in  with  him  to  the  marriage:  and  the  door  was  shut." — 
Matthew  xxv  chap.,  x  verse. 


How  niiijust  and  awful  flic  vision  John  beheld,  which  he  has 
recorded  in  the  tenth  chnj)(cr  ol'  the  Revelation. — He  saw  a 
mighty  angel  descend  from  heaven,  full  of  majesty  and  glory; 
he  was  clothed  with  a  cloud;  a  rainbow  was  upon  his  head;  his 
face  was,  as  it  were,  the  sun;  his  feet  were  as  pillars  of  fnc;  he 
stood  upon  the  sea  and  the  earth;  severe  thunders  uttered  their 
voice,  and  he  then  .lifted  his  li;uid  to  heaven,  and  swore  that 
there  should  be  time  or  delay  no  longer. 

He  declares  this  great  and  awful  truth,  that  the  mercy  of  God 
to  s'nners  will  not  continue  for  ever.  When  the  sinner  long  de- 
lays, neglects,  and  rejects  the  offers  of  life,  then  God  shuts  up 
the  bowels  of  his  tender  mercies,  and  will  not  hear  t))iir  erics. 
Of  this  alarming  truth  we  have  an  example  in  the  subject  before 
us.     Our  text  is  the  conclusion  of  the  parable  oi  the  ten  virgins; 


410  TtlE    SltUTT'iiVG    OF    HEAVEN*S    DOOR. 

five  of  them  were  wise,  and  five  foolish.  The  fooHsh  virgins 
contented  tliemselves  with  a  mere  profession  of  the  gospel; 
whilst  the  bridegroom  tarried  they  slept — that  is,  whilst  Christ 
delayed  to  call  them  away  by  death  to  judgment,  they  continued 
to  neglect  his  grace;  at  last,  when  the  cry  of  his  coming  was 
heard,  they  sought  preparation,  but  the  door  was  shut.  Let  us, 
in  making  some  reflections  on  this  subject,  take  a  view  of  the 
characters  here  spoken  of,  and  the  end  of  their  conduct. 

1.  It  appears  that  those  against  whom  heaven's  door  wag 
shut,  once  felt  religions  impressions;  and  who  is  there  that  never 
felt  any?  They  believed  the  bridegroom  would  come,  that  a  pre- 
paration was  necessary,  and  they  lighted  a  lamp  of  profession — 
but  here  was  their  ruin — they  imagined  his  coming  to  be  dis- 
tant, and  therefore,  concluded  they  might  indulge  themselves  in 
ease.  And  this  is  still  the  ruin  of  thousands;  not  expecting  to 
be  called  immediately,  they  defer  all  needful  preparation;  and 
here  we  witness  the  mercy  of  God,  and  man's  depravity.  With 
much  long-suflering  God  endures  the  provocations  of  the  un- 
godly, and  delays  from  day  to  day  to  execute  deserved  wrath; 
he  is  slow  to  anger — judgment  is  his  strange  work — he  warned 
the  old  world  one  hundred  and  twenty  years  before  the  flood 
came,  and  took  them  all  away;  forty  years  long  was  he  grieved 
with  the  Jews  in  the  wilderness.  In  language,  how  exquisitely 
tender,  do  wc  hear  him  say  to  Ephraim  of  old — How  shall  I 
give  thee  up,  Ephraim?  how  shall  1  deliver  thee,  O  Israel?  how 
hhall  I  make  thee  as  Admah?  how  shall  I  see  thee  as  Zeboim? 
mine  heart  is  turned  within  me,  my  repentings  are  kindled  to- 
gether. The  Lord  affords  the  sinner  a  season  for  reflection, 
that  he  may  come  to  himself;  he  frowns  and  threatens,  that  the 
sinner  may  know  nnd  feel  what  an  evil  and  bitter  thing  it  is  to 
forsake  the  Lord;  the  Lord  waits  that  he  may  be  gracious,  and 
he  will  be  exalted  that  he  may  show  mercy;  but  if  the  sinner 
still  delays,  it  will  be  to  him  as  it  was  to  the  foolish  virgins — the 
Lord  will  come  unexpectedly,  and  the  door  will  be  shut. 

2.  It  appears  that  these  foolish  virgins  did  not  possess  a  right 
knowledge  of  the  preparation  necessary  to  receive  the  bride- 
groom.    Perhaps,  no  person  can  be  found  so  entirely  forsaken  of 


TIIK    SIIl'TTINt;    OF    IIF.AVKX'S    DOOR.  117 

God,  as  to  resolve  tliat  he  will  never  prepare  for  dealli  and 
judgment;  all  wish,  and  intend  to  be  ready  for  the  call;  but  how 
many  are  now  framing  the  very  excuses  that  all  careless,  delav- 
ing  persons  who  have  gone  before  them  have  employed!  and  how 
few  have  taken  pains  to  learn  what  are  the  (pialilications  abso- 
lutely necessary  to  appear  before  God!  Had  the  foolish  virgins 
possessed  this  knowledge,  would  they  have  gone  to  sleep?  a 
thing  most  improper  in  their  situation,  who  ought  to  have  been 
waiting  with  their  lamps  trimmed  and  burning.  But  they  were 
like  many  amongst  ourselves,  who  imagine  they  have  worthily 
fuKiiled  all  Christian  duties,  because  they  pay  a  decent  regard 
to  the  externals  of  religion,  feel  tender  under  the  preached  word, 
observe  the  Sabbath,  have  a  place  at  the  Lord's  Table,  and  lead, 
w  hat  the  world  calls,  good  lives.  These  persons  have,  indeed, 
the  lamp  of  profession;  but  is  there  no  reason  that  they  are 
without  the  oil  of  grace  in  their  hearts?  Where  are  their  evi- 
dences of  love  to  God — holy  fervor,  zeal,  patience,  and  charity? 
what  proofs  do  they  give  of  deadness  to  the  world,  of  fervency 
of  spirit,  of  entire  devotedness  to  God?  O  ye  sleeping  souls,  who 
are  reposing  on  the  easy  pillows  of  ignorance  of  God  and  duty, 
let  me  ask  you  one  question.  Will  your  religion  enable  you  to 
stand  in  judgment  at  the  bar  of  God?  Look  at  it  now,  for  one 
moment,  will  it  satisfy  the  justice  of  heaven?  will  it  shut  the 
gates  of  hell?  will  it  open  the  gates  of  glory?  If  not,  shake  off 
your  enchanting  slumbers,  and  inquire  what  you  must  do  to  bo 
saved,  before  heaven's  door  is  shut  upon  you. 

3.  It  a[)pears  that  the  foolis^h  virgins  were  indilTerent  to  their 
duty.  If  this  had  not  been  so,  would  they  have  gone  to  sleep, 
when  they  knew  not  the  moment  their  Lord  would  a[)pear?  liut 
liow  many  of  you  arc  now  in  this  awful  situation!  we  preach  t«» 
you,  and  you  believe  and  acknowledge  all  you  hear;  we  call 
upon  you  to  repent,  and  believe  the  gospel;  you  extol  our  ser- 
mons, and  yet,  as  to  these  duties,  you  are  careless  as  if  per- 
suaded you  could  obtain  heaven  without  them;  we  urge  you  by 
the  love  of  a  dying  Saviour,  and  all  the  powerful  and  tender 
motives  of  the  gospel,  to  "live  worthy  your  profession,  and  you 
say — What  good  sermons;  and  yet  they  have  no  more  good 
53 


418  THE    SHUTTING    OF    HEAVEN's    DOOR. 

efiect  upon  your  hearts  and  lives,  than  if  you  were  persuaded 
they  were  cunningly  devised  fables;  you  seem  to  think  that  all 
your  concern  in  tlie  gospel  is  just  to  hear  it;  its  blessed  effects 
are  not  visible  in  your  heavenly-mindedness,  and  zeal  for  the 
Lord  of  Hosts;  you  are  forgetful,  indifferent  hearers,  and  there- 
fore, the  word  that  ought  to  quicken  and  enliven,  stupities  and 
benumbs  you — yes,  the  word  that  would  become  a  savor  of  life 
unto  life,  becomes  a  savor  of  death  unto  death.  How  dreadful 
the  state  of  those  who  have  sat  under  the  gospel,  becoming  more 
and  more  insensible,  until  a  death  sleep  has  seized  upon  their 
consciences!  O  awaken  before  the  midnight  cry  alarm  you, 
and  you  come  to  the  door  and  find  it  shut. 

4.  It  appears  these  foolish  virgins  were  sadly  disappointed; 
they  met  with  a  doom  they  little  expected.  They  had  gone  to 
buy  oil,  to  seek  preparation  to  meet  the  bridegroom;  they  re- 
turned, came  to  the  door,  and  knocked  for  admission;  they  urged 
their  claim,  and  had  no  doubt  but  they  would  be  received;  but 
with  what  disappointment  were  they  overwhelmed,  to  find  the 
door  for  ever  shut  against  them!  It  is  probable,  that  there  are 
but  few  in  the  world,  who  seriously  think  they  are  in  danger  of 
endless  misery;  for  who  can  conceive,  that  under  such  an  ap- 
prehension, men  would  possess  that  ease  and  tranquillity,  and 
pursue  the  pleasures  and  interests  of  the  world  with  that  avidity 
and  constancy  which  are  generally  to  be  seen?  The  unconcern- 
edness  with  respect  to  things  of  eternity,  and  the  engagcdness 
with  respect  to  things  of  time,  every  w-here  so  apparent,  are 
strong  proofs,  either  that  men  in  general  have  no  real  believing 
impressions  of  eternal  retribution,  or  that  they  are  flattering 
themselves  with  delusive  hopes.  When,  therefore,  they  arrive 
at  that  world,  and  find  the  reality  of  those  things  they  disbe- 
lieved, and  the  infinite  importance  of  those  things  they  laid  but 
little  to  heart;  when  they  behold  their  hopes  perishing,  what  as- 
tonishment and  confusion  v^ill  overwhelm  them!  even  in  the 
present  life,  what  is  so  painful  as  the  disappointment  of  bright 
and  fond  hopes?  the  loss  of  any  good  is  more  severely  felt,  in 
proportion  to  the  confidence  which  we  placed  in  it.  O  then, 
what  will  be  the  anguish  and  despair  of  those  who,  from  the 


THE    SJIL'TTINCi    OF    UtAVr.x's    DOOU.  '11 U 

very  door  of  heaven,  will  be  sent  to  the  lowest  pits  of  liell!  what 
will  be  tiie  feelings  of  those  who,  at  the  very  moment  ihcy  arc 
promising  themselves  peace  and  safety,  and  saying — Lord,  o[)cn 
unto  us,  will  have  all  their  claims  rejected,  their  hopes  confound- 
ed, and  their  mouths  stopped  by  that  wrath  which  will  cunie 
upon  them  suddenly,  without  mixture,  and  without  end? 

5.  Past  opportunities  of  obtaining  salvation  will  greatly  ag- 
gravate their  horrid  doom.  IS'ow  is  the  season  of  God's  pa- 
tience, and  of  our  hopes;  it  is  now  an  accepted  time,  pardon 
and  glory  are  ollered,  repentance  and  obedience  urged;  Cod's 
providence  now  warns  us,  his  word  invites  us,  his  spirit  strives 
with  us,  and  his  mercy  waits  on  us.  But  this  precious  season  is 
coming  to  an  end;  with  many  of  you  it  is  far  spent;  if  you  let  it 
pass  away  neglected,  you  will  be  shut  out  in  utter  darkness. 
With  what  anguish  then,  will  you  remember  the  past  calls  of 
mercy  which  you  have  despised,  the  past  strivings  of  the  Spirit 
you  have  resisted,  the  past  forbearance  of  God  which  you  have 
abused!  Will  you  not  mourn  at  the  last,  when  your  flesh  and 
your  body  are  consumed,  and  your  soul  and  spirit  are  torment- 
ed? will  you  not,  then,  cry — How  have  I  hated  instruction,  and 
my  heart  despised  reproof? 

0.  The  sentence  passed  on  the  foolish  virgins,  teaches  us  how 
awfully  sudden  will  be  the  ruin  of  careless  souls;  they  say — 
Lord,  Lord,  open  to  us,  and  in  that  moment,  he  replies — I  know 
ye  not,  depart  from  me.  A  consciousness  of  guilt,  the  remem- 
brance of  misspent  time,  and  a  view  of  the  holiness  of  the  Judge 
cause  their  tongues  to  falter,  and  forbid  them  to  say  more. 
Their  knocking,  and  crying  for  admittance,  denote,  indeed,  their 
earnest  desire  for  that  mercy  they  once  neglected;  the  repiiisc 
given  the  moment  they  begin  to  plead,  declares  what  suddens 
conviction,  and  intfjierable  anguish  will  seize  upon  them  — their 
sins  will  arise  before  their  consciences,  and  in  frightful  array; 
notwithstanding  their  former  professions  and  hopes,  they  will 
now  see  themselves  sinners,  and  that  in  heaven  there  is  no  place 
for  them — now  they  are  convinced,  that  in  the  presence  of  a 
holy  God,  external  forms,  however  specious,  avail  nothing.  What 
torment  will  be  added   to  disappointment,  when  every  thing  on 


420  THE    SIIUTTIXG    OF    IIEAVF.n's    DOOR. 

which  they  depended  is  found  to  be  vain  and  worthless,  and  they 
are  found  guihy  before  God! 

7.  They  will  be  driven  away  from  the  door  of  heaven.  God 
is  an  all-perfect,  and  most  glorious  being;  the  happiness  of  ra- 
tional creatures  consists  in  the  enjoyment  of  his  favor — this  is 
their  life.  Hence,  the  happiness  of  heaven  is  often  expressed 
by  seeing  God,  and  being  with  Christ — in  his  presence  is  fulness 
of  joy,  and  at  his  right  hand  are  pleasures  for  evermore.  On 
the  other  hand,  the  misery  of  the  wicked  is  expressed  by  ban- 
ishment from  God,  and  separation  to  all  evil;  they  will  depart 
from  him  accursed;  they  will  be  banished  from  heaven's  gates, 
excluded  from  the  favor  of  God,  the  compassion  of  the  Re- 
deemer, the  society  of  all  holy  beings,  and  from  all  hope  of  ever 
gaining  the  sacred  mansions  of  peace  and  joy. 

8.  Think  of  the  horrors  of  that  moment  when  they  will  hear 
the  sentence — depart;  there  will  be  weeping,  and  wailing,  and 
gnashing  of  teeth.  Their  departure  from  God  will  not  be  an 
extinction  of  their  being — they  shall  be  turned  into  hell,  cast  into 
a  furnace  of  fire,  thrust  into  utter  darkness,  consigned  to  the 
devil  and  his  angels,  to  be  tormented  day  and  night  for  ever  and 
for  ever.  Some  of  you  may  now  be  so  stout-hearted,  that  you 
will  not  bow  the  knee  before  God,  that  you  will  not  implore  his 
mercy;  but  will  your  hearts  be  able  to  endure,  or  be  strong 
when  lie  shall  deal  with  you? 

9.  Let  your  thoughts  follow  these  lost  souls  to  that  world  of 
wo — see  them  looking  up  through  the  horrid  gloom  and  black 
shades  of  their  prison,  and  beholding  all  the  redeemed  of  the 
Lord  seated  around  the  throne  of  glory.  O  what  deep  groans 
of  despair,  what  loud  yells  of  anguish  they  raise  as  the  songs  of 
heavenly  melody  sound  on  their  ears,  and  the  far  distant  sight  of 
the  realms  of  glory  appears  to  their  eyes;  there  they  see  some 
who  were  their  companions  on  earth,  now  the  companions  of 
angels;  some  who,  perhaps,  began  a  religious  life  with  them, 
but  who  pressed  on  whilst  they  turned  back;  some  whose  coun- 
sels they  despised  and  ridiculed;  some  who  prayed  for  them,  but 
whom  they  despised. 


SERMON    XL  VII  I. 


JESUS   CHRIST   IITIUL'TABLY   TBIE   SA.IIE. 


** Jesus  Christ  the  same  yrslerdai/,  and  to-day,  and  for  ever." — IIi:nREW8 
xni  CHAP.,  vm  ver.se. 

Thk  Hebrews,  newly  converted  to  the  go.«;pel,  easily  lent  an 
ear  to  the  false  teachers  who  arose  among  them;  strongly  attach- 
ed to  their  ancient  customs,  these  teachers  urged  the  necessity 
of  observing  the  Lcvitical  ordinances;  or,  at  least,  to  blend  these 
shadows  with  the  realities  of  the  gospel.  To  guard  those  whom 
he  had  begotten  by  the  gospel  from  a  snare  so  dangerous,  ihe 
apostle  atHrms,  that  the  law  is  only  a  school  master  to  bring  us 
to  Christ,  that  all  its  ceremonies  and  sacrifices  were  only  de- 
signed to  direct  the  minds  of  the  fathers  to  Christ,  that  these 
were  a  shadow  of  things  to  come,  but  the  body  is  of  Christ. 

The  apostle  next  called  their  attention  to  those  true  ministers 
of  the  Lord  who  had  preached  the  g(jspcl  to  them,  and  who 
knew  nolhing  in  their  preaching  but  Jesus  Christ,  and  him  cru- 
cified; he  says — Remember  them,  retrace  their  faith,  zeal,  con- 
flicts, the  happy  issue  of  their  lives,  the  crown  of  glory  they 


422  JF.SUS    CUKIST    IMMUTABLY    THE    SAME. 

have  obtained;  remember  tbcm  to  imilate  tbeir  faith,  their  holi- 
ness, and  your  end  shall  resemble  theirs — "For  Jesus  Christ  is 
the  same  yesterday,  to-day,  and  for  ever."  What  we  now  pro- 
pose is 

1.  To  explain  our  text. 

2.  To  prove  the  truth  of  it. 

I.  "Jesus  Christ  the  same  yesterday,  and  to-day,  and  for  ever." 
This  declaration  we  are  now  to  explain,  and  it  most  evidently 
exhibits  our  Lord,  both  in  his  eternal  essence,  and  in  his  charac- 
ter of  Mediator  and  Redeemer.  In  both  these  respects,  "he  is 
the  same  yesterday,  to  day,  and  for  ever." 

Job  says— We  are  but  of  yesterday,  and  know  nothing,  be- 
cause our  days  upon  earth  are  a  shadow.  Our  existence  had  a 
first  moment;  if  we  go  back  to  the  moment  that  preceded  it, 
where  do  we  find  ourselves?  At  non-existence.  What  were  the 
heavens  and  tiic  earth,  what  was  man,  wliat  was  the  whole 
universe  before  God  gave  them  existence?  But  it  is  not  said  of 
Jesus  Christ,  that  he  was  of  yesterday,  but  that  he  was  the  same 
yesterday.  This  expression  means,  not  only  the  ages  anterior 
to  his  coming,  but,  if  we  may  use  the  expression,  the  ages  ante- 
rior to  the  creation;  or,  as  the  prophet  Micah  expresses  it — 
Whose  goings  forth  have  been  from  of  old,  from  everlasting. 
And  in  this  sense,  the  apostle  says — According  as  he  hath  cho- 
sen us  in  him,  before  the  foundation  of  the  world. 

"To-day,"  expresses  the  covenant  of  grace,  particularly  the 
dispensation  of  the  New  Testament,  which  will  continue  until 
the  end  of  time.  After  this,  Christ  will  be  what  he  is  now,  and 
will  be  the  same  through  all  everlasting.  You  now  perceive, 
all  time,  past,  present,  and  future,  all  the  ideal  divisions  of  time 
employed  to  express  a  duration  that  has  no  point,  that  can  have 
none;  but  the  bible  speaks  to  men,  and  must  use  their  lan- 
guage. 

II.  "Jesus  Christ  is  the  same  yesterday,  to-day,  and  for  ever." 
When  this  is  said  in  reference  to  him  as  a  Redeemer,  it  does  not 
signify,  that  his  visible  glory  has  been  equally  known  at  all 
times  as  it  is  now,  nor  that  it  is  even  known  now  as  it  will  be 
hereafter.     In  thcv  physical  world,  a  faint  glimmering  of  ligiit 


JKSUS    CHRIST    IMMITABLY    TIIK    .^AMK.  I'-l'.i 

announces  the  end  of  the  night  and  the  return  of  day;  this  glim- 
mering increases  sensibly,  and  by  degrees.  At  length,  the  sun 
arises  in  his  majesty,  above  the  horizon,  tinges  the  tops  of  the 
mountains  with  his  golden  beams,  and  then  pours  a  tlood  of  light 
over  the  face  of  the  world;  but  it  is  only  at  mid-day  he  shines 
in  all  his  pomp  and  splendor.  But  during  all  these  obscurities 
and  gradations,  who  does  not  know,  that  the  sun,  in  itself,  is  the 
same  magnificent  globe  of  light?  And  so  in  the  spiritual  world, 
the  manifestation  of  the  great  sun  of  righteousness,  obscure  dur- 
ing the  patriarchal  ages,  more  developed  Jinder  the  economy  of 
JNIoses,  a  thousand  times  more  luniinous  and  e^tended  under  the 
gospel;  and  yet  this  is  only  the  morning  of  the  church,  the  morn- 
ing of  a  bright  eternal  day — a  day  Avithout  clouds,  change,  or 
end — a  day  in  which  we  will  walk  by  sight;  but  in  himself,  Je- 
sus Ciirist  has  been  always  the  same — yesterday  promisrd,  and 
looked  for;  to-day  given,  crucified,  and  raised  again — he  was, 
is,  and  is  to  come — the  great  object,  and  only  centre  of  faith 
and  hope — the  beginning  and  the  end — always  the  asylum,  ihe 
huckler,  the  consolation  of  believers — always  the  way,  the  truth, 
the  life,  the  author  of  eternal  salvation;  and  when  the  end  of 
ages  shall  come,  his  blessed  followers  shall  be  assembled  at  the 
foot  of  his  eternal  throne,  and  for  ever  he  shall  be  their  light, 
their  life,  and  their  glory.  This  is  the  meaning  of  the  declara- 
tion in  our  text,  and  the  doctrine  it  contains  is  plainly,  and  truly 
this,  that  Jesus  Christ,  in  his  nature  or  essence,  is  elernal  and 
immutable,  and  that  he  is  the  same  in  his  character  as  a  Re- 
deemer. 

These  two  points  we  will  now  prove, 

1.  Christ,  in  his  nature  or  essence,  is  eternal,  and  must,  there- 
fore, be  the  infinite  God — for,  being  eternal,  he  must  be  self-ex- 
istent. All  men,  possessed  of  common  sense,  admit,  without  any 
kind  of  hesitation,  that  there  is  an  rnseparahle  connexion  between 
cause  and  ed'ect,  and  that  in  all  cases  the  cause  must  be  ade- 
quate to  the  ctfcct  produced.  This  acknowledged  cormcxion 
between  cause  and  elFect,  is  the  very  foundation  of  all  reasoning 
concerning  beings  and  events,  and  ultimately,  concerning  the 
attributes  and  relations  of  all  beings.     \Vc  all  know,  with  abso- 


424  JESUS    CHRIST    IMMUTABLY    THE    SAME. 

lute  certainty,  that  we  do  exist,  and  we  also  know,  that  we  did 
not  always  exist,  but  began  to  be.  What,  then,  can  be  clearer, 
than  that  our  existence  has  been  produced  by  a  cause  adequate 
to  its  existence?  This  earth,  and  these  heavens  exist,  and  with 
equal  certainty  we  know  that  their  existence  has  been  caused, 
and  this  cause  is  God.  Before  the  universe  was  made,  before 
angels  and  men  were,  there  was  nothing  but  God;  he  alone  is 
uncaused — all  other  beings  are  derived,  and  begin  to  be;  he  only 
is  underived,  and  without  beginning  of  days  or  end  of  years — 
"the  same  yesterday,  to-day,  and  for  ever."  This  manner  of 
being  is  wholly  unlike  that  of  created  beings,  totally  superior, 
and  utterly  incomprehensible — hence,  he  says — I  am,  and  there 
is  none  beside  me — hence,  he  styles  himself — 1  am  that  1  am, 
and  Jehovah,  that  is  existence.  What  can  appear  in  clearer 
evidence,  than  that  the  cause  of,  or  creator  of  all  things  must 
be  the  eternal  God?  But  is  not  eternity,  and  the  creation  of  all 
things  uniformly  ascribed  in  the  scripture  to  Jesus  Christ?  I  will 
only  select  a  few  from  the  hundreds  of  texts  that  declare  this 
truth — In  the  beginning  was  the  word,  and  the  word  was  with 
God,  and  the  word  was  God — the  same  was  in  the  beginning 
with  God.  And  in  his  first  epistle,  John  says — This  is  the  true 
God,  and  eternal  life.  In  the  Revelation,  he  is  said  to  be  the 
first  and  the  last.  But  who  can  read  the  first  chapter  of  this 
epistle,  from  which  our  text  is  taken,  and  yet  deny  the  eternity 
of  Jesus  Christ?  But  still  more,  are  not  these  names— Jehovah,  I 
am,  and  I  am  that  I  am,  the  very  strongest  expressions  of  ori- 
ginal, and  eternal  existence?  And  they  are  ascribed  to  Jesus 
Christ — all  creation  is  ascribed  to  him — By  him  all  things  were 
made,  and  without  him  was  not  any  thing  made  which  hath 
been  made. — For  by  him  were  all  things  created  that  are  in 
heaven,  and  that  are  in  the  earth,  visible,  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers — all 
things  were  created  by  him,  and  for  him. — Thou  Lord,  in  the 
beginning,  hast  laid  the  foundations  of  the  earth,  and  the  hea- 
vens are  the  work  of  thy  hands. 

Again,  Jesus  Christ  is  immutable — another  incommunicable 
attribute  of  God — he  is  eternal  and  eternally  the  same.     This 


JKSLS    CIIKIST    lMMl.rAi;i,\     TIIK    ^A.M^:.  l'jr» 

can  only  be  Irno  of  God — there  is  no  unrluingtahlc  being  but 
(iod;  the  highest  angels  in  heaven,  and  men  on  earth,  exist 
through  a  duration  of  successive  changes;  they  have  new 
thoughts,  desires  and  purposes,  forming  a  continued  series  of 
changes.  15ut  on  the  contrary,  God  is  not,  and  cannot  be  the 
subject  of  the  least  possible  change;  his  eternity  is  one  eternal 
now;  to  him  there  is  no  past,  no  future,  nothing  old,  nothing  new, 
nothing  gone,  nothing  to  come,  no  new  thoughts,  desires,  or  de- 
signs— all  this  would  be  inconsistent  with  the  attributes  of  an 
intinitely  perfect  being.  But  immutability,  in  its  most  absolute 
sense,  is  not  only  in  our  text,  but  aUo  in  many  parts  of  the  bible, 
ascribed  to  Jesus  Christ.  And  I  ask,  would  the  word  of  God 
aflirm  all  this  of  Christ,  if  he  were  ordy  the  super-angelic  being, 
the  originated  or  delegated  God  whom  the  Arians  declare  hini 
to  be?  No,  my  friends,  if  Christ  were  that  being  of  all  good 
beings  that  ever  existed,  he  would  have  been  the  most  change- 
able— for  just  in  proportion  to  the  vast  powers  and  capacities  of 
his  mind,  would  be  the  rapidity  of  his  progress  in  knowledge; 
and  of  him  it  could  not  have  been  possibly  said,  in  truth,  that  he 
was  "the  same  yesterday,  to-dav,  and  fur  ever."  According  to 
the  opinions  of  Arians,  their  originated  or  delegated  god,  the 
greatest  of  all  created  minds,  was  brought  into  existence  ante- 
cedently to  every  other  creature.  Eighteen  hundred  and  twenty- 
nine  years  ago,  this  god  was  united  to  the  body  of  an  infant,  and 
was  born  of  the  Virgin  Mary,  and  thus  was  constituted  ths  per- 
son named  Jesus  Christ.  Vou  remember,  my  friends,  that  St. 
I.uke  declares,  that  Christ,  at  twelve  years  old,  had  increased  in 
wisdom  and  stature,  and  in  favor  with  God  and  man.  He  must 
have  had  more  wisdom  at  twelve  than  at  four  years  of  age;  his 
mind  had  changed  during  this  interval,  and  the  change  was  ob- 
vious; but  at  two  years  of  age,  he  must  have  had  less  wisdom 
than  at  four;  and  when  an  infant,  there  is  no  intimation  given 
that,  as  to  intelligence,  he  dillered  from  other  infants.  JJy  what 
wonderful  metamorphosis  was  it,  then,  that  a  god  increasing  in 
knowledge  fur  more  than  four  thousand  years,  is  shorn,  all  at 
once,  of  his  divine  powers,  and  loses  all  its  attainm(.'nts  in  be- 
coming wiiat  Christ  was  in  his  infancy  and  childho<id? 


428  JLSL'S    CHRIST    IMMUTABLY    TIIK    SAME. 

And  when  we  consider  Christ  as  to  his  divine  nature,  he  can- 
not be  the  god  of  the  Arians,  for  their  created  god,  hke  every 
other  created  being,  must  change;  but  Christ  is  "the  same  yes- 
terday, to-day,  and  for  ever."  And  as  Christ  is  immutable  in  his 
nature  or  essence,  he  is  also  the  same  in  his  character  of  a  Re- 
deemer. 

The  first  of  men  committed  the  first  crime  against  God.  This 
sin,  alas,  has  been,  and  is  still  the  fruitful  root  of  all  other  sins; 
human  nature  then  became  depraved,  man  became  guilty  and 
wretched;  all  that  could  render,  life  desirable,  all  that  could 
make  it  a  blessing,  were  now  lost.  Two  questions  of  intense  in- 
terest now  arise. — Can  he  be  restored  to  the  divine  favor?  And 
by  what  means?  These  qiiestions  suggest  two  others,  equally  im- 
portant.— Is  it  necessary  that  an  atoriement  should  be  made  for 
sin?  And  who  can  make  that  atonement? 

The  word  atonement,  in  its  original  sense,  always  denotes 
some  satisfaction  for  a  neglect  of  dutv,  or  the  commission  of  a 
fault,  with  which,  when  fully  rendered,  the  injured  person  ought 
to  be  satisfied,  and  demand  nothing  more  of  the  transgressor. 
The  law  revealed  to  man  for  the  rule  of  his  obedience,  was  ex- 
pressed in  this  language — This  do,  and  thou  shalt  live.  The 
penalty  of  this  law  is,  the  soul  which  sinneth  shall  die.  If  divine 
wisdom  and  rectitude  enacted  this  law  for  the  government  of 
mankind,  are  not  the  same  wisdom  and  rectitude  pledged  to 
maintain  it?  No  sinner,  therefore,  can  be  forgiven  consistently 
with  this  law,  but  on  the  ground  of  an  atonement.  To  pardon 
the  sinner  without  an  atonement — not  to  carry  the  penalty  of 
the  law  into  execution,  would  be  to  declare,  that  infinite  wisdom 
and  rectitude  had  conceived  new  views  of  the  law,  that  God  had 
changed  his  mind,  for  when  giving  the  law  he  declared,  that  the 
sinner  should  die,  but  now  he  declares,  the  sinner  shall  not  die. 
But  the  law  was  just,  and,  therefore,  justice  required  the  execu- 
tion of  its  penalty  on  the  transgressor.  By  the  law  God  mani- 
fested his  infinite  love  to  holiness,  and  an  infinite  hatred  of  sin; 
but  did  he  forgive  the  transgressor  without  an  atonement,  it 
would  be  a  manifestation  that  he  regarded  sin  and  holiness  alike, 
oi  rather,  that  neither  of  them  was  an  object  of  his  regard. 


JF.=;i-S    niRIST    IMMrTAIil.Y    THE    SA.MK.  '127 

Again,  God  is  the  moral  jiovernor  of  the  universe;  if  ihcn,  it 
were  a  piiiiciple  in  his  athiiinistration,  to  forgive  all  sins  without 
an  atonement,  wjiat  part  of  all  his  dominions  would  be  secured 
from  revolt  and  rebellion?  What  the  ell'ect  of  sueh  an  encourage- 
ment would  be  on  our  world,  we  are  at  no  loss  to  determine. 
Although  the  bible  gives  not  a  single  encouragement  to  those 
who  continue  in  sin,  that  they  shall  escape  divine  wrath,  yet 
how  many  live  and  die  in  sin!  Through  the  death  of  Christ,  par- 
don is  now  oflered  to  the  penitent,  but  how  few  of  all  mankind 
repent!  Do  any  ever  repent  of  themselves?  Under  the  gospel, 
men  are  called  upon  to  return  to  the  Lord;  the  blessings  of  im- 
mortality, and  the  glories  of  heaven  are  oflered  to  their  accept- 
ance; images  the  most  vivid,  and  motives  the  most  powerful  and 
tender,  are  employed  to  induce  men  to  forsake  sin  atnl  become 
holy,  and  yet  not  one  of  them  com[»lies  until  made  willing  by  a 
divine  power.  Take  away  from  such  beings  all  fear  of  punish- 
ment in  a  future  life,  remove  all  the  restraints  of  the  divine  law, 
and  you  open  the  flood  gates  of  iniquity,  you  deluge  the  earth 
with  crimes,  you  make  it  an  Aceldama,  you  change  it  into  hell; 
for  who  disputes  the  fact,  that  men  become  licentious  in  charac- 
ter, just  as  they  drink  in  the  poison  of  heresy? 

The  truth  is  evident,  that  sin  cannot  be  pardoned  without  an 
atonement.  But  who  can  make  such  an  atonement?  It  will  be 
readily  admitted  that  there  are  cases  in  which  the  ofilnder  can 
make  no  atonement  for  himself — and  this  is  the  case  of  every 
sinner.  VVe  owe  to  God  during  every  hour  of  our  lives,  all  the 
duties  we  can  perform  during  that  hour;  all  we  can  do,  is  due 
for  the  time  being;  we  can  therefore  render  no  satisfaction  for 
faults  which  are  past — nor  can  our  repentance  be  an  atonement 
for  our  sins.  Our  sorrow  for  sin,  does  not  make  it  cease  to  be 
sin;  our  confession  of  guilt  does  not  make  us  guiltless;  our  sorrow 
can  make  no  amends  to  the  violated  law  and  injured  government 
of  God.  If  then  an  atonement  be  made  for  our  sins,  it  must  bo 
vicarious — it  must  be  made  by  another — by  a  substitute.  And 
when  we  open  the  bible,  we  read  on  almost  every  page,  that  Je- 
sus Christ  has  made  such  "an  atonement  for  sinners.  He  gave  his 
life  a  ransom  for  many— he  hath  redeemed  us  unto  God  with  his 


428  JESUS   CHRIST    IMMUTABLY    THE    SAMK. 

blood — he  has  borne  our  griefs  and  carried  our  sorrows.  He 
was  wounded  for  our  transgressions,  he  was  bruised  for  our  ini- 
quities— the  chastisement  of  our  peace  was  upon  him,  and  with 
his  stripes  we  are  healed.  Christ  died  for  the  ungodi}' — Christ 
died  for  our  sins  according  to  the  scriptures. 

Now  ray  friends,  the  question  arises,  if  Jesus  Christ  be  the  del- 
egated God  of  the  Arians,  could  he  have  made  this  atonement? 
To  this  question  we  unhesitatingly  answer.  No!  utterly  impossi- 
ble. In  all  cases  of  vicarious  atonement,  the  substitute  must  be 
under  no  personal  obligation  to  render  the  services  which  are  to 
be  accepted  as  a  satisfaction  for  the  ofliinder.  Nothing  can  be 
more  plain,  than  what  is  due  for  himself  cannot  be  transferred  to 
the  account  of  another.  But  as  to  this  originated  God,  he  must 
tither  have  originated  himself  or  God  must  have  originated  him, 
that  is  created  him.  If  he  originated  himself,  he  was  indepen- 
dent of  God — and  here  we  have  an  eternal  God  that  had  a  be- 
ginning, and  we  have  two  immense  and  infinite  Gods,  and  there- 
fore two  infinites  and  two  immensities.  The  man  who  can  adopt 
such  an  absurdity  can  believe  any  absurdity.  But  if  God  origi- 
nated or  created  him,  tijcn  he  was  a  creature  of  God,  and  by  the 
divine  law  which  governs  every  creature,  he  was  bound  to  con- 
secrate all  "his  powers  supremely  and  absolutely  to  God.  Now 
he  could  do  no  more  than  this;  if  he  had  done  less  he  would  have 
been  a  sinner.  Did  he  owe  for  himself  all  he  could  do,  how  then 
could  it  be  poss^ible  that  any  services  of  his  could  be  accepted  for 
another,  when  all  he  could  do  was  absolutely  due  for  himself? 
lie  could  be  no  more  a  Saviour  for  us  than  we  could  be  one  for 
another.  The  inference  is  irresistible,  that  if  Jesus  Christ  was 
not  in  the  strictest  sense  God,  he  could  not  possibly  be  a  propi- 
tiation for  the  sins  of  mankind.  The  force  of  this  reasoning  has 
been  felt  by  all  sensible  Arians  and  Unitarians,  and  to  avoid  the 
dilFiculiy  into  which  it  brought  them,  they  denied  all  atonement; 
but  like  all  others  who  profess  to  believe  the  bible  and  yet  deny 
its  fundamental  doctrines,  when  driven  from  one  absurdity  they 
have  necessarily  fallen  into  another;  for  when  denying  the  atone- 
ment, they  call  Christ,  Saviour.  And  why  do  they  so  call  him? 
Because  his  example  is  an  exhibition  of  his  doctrines,  and  he  died 


JF.M-.S    rillUST    IMMrrAllI.V     TIIK    SAMK.  I'^'J 

n  mai(yr  for  the  truth.  "Wtll  then  lor  the  M'vy  satnc  reason  we 
ought  to  call  Peter,  Paul,  Stephen,  and  many  others  our  Saviours, 
for  they  all  bore  witness  to  the  truth  and  sealed  it  with  their 
deatlis.  If  this  be  the  only  sense  in  which  Christ  is  a  Saviour, 
how  are  we  to  understand  such  declarations  as  these — He  ntade 
liis  soul  a  sacritlce,  or  a  propitiatory  sacrifice  for  sin — he  bare 
the  sins  of  many — we  are  redeemed  by  his  blood?  He  was  a 
propitiation,  the  means  of  ajipeasing  the  anger  of  d'od,  of  recon- 
ciling God  to  us,  and  rendering  him  propitiary  to  us.  And  why 
are  not  all  these  things  aflirmed  of  the  prophets  and  apostlis,  as 
they  are  of  Christ?  for  they  taught  the  very  same  truths  he  taught, 
and  died  as  witnesses  of  the  truth.  Brethren,  they  were  not  Sa- 
viours. It  is  a  dictate  of  reason  that  God  can  never  conceive  a 
new  idea,  nor  form  a  new  purpose;  all  that  he  does  i[i  time  ho 
designed  from  all  cverla^ting.  The  plan  of  rcden)i)tion  by  God's 
co-equal,  co-eternal  son,  combining  a  glorious  system  of  doctrines, 
duties  and  means,  has  ever  sustained  one  distinctive,  uniform 
character;  and  this  immutability  of  character,  fully  proves  the 
immutability  of  its  divine  author.  VVIiilst  society  has  been  con- 
stantly assuming  new  forms — kingdoms  rising  and  falling — new 
systems  of  laws  invented,  and  new  forms  of  government  estab- 
hshed;  whilst  every  thing  else  on  earth  has  been  passing  through 
successive  vicissitudes,  the  religion  of  Christ  has  been  ever  the 
same.  Whilst  all  the  power  and  subtlety  of  hell,  and  al!  the  arts 
and  macliinations  of  ungodly  men  have  been  employed  to  destroy, 
deform,  or  pollute  this  holy  religion,  it  has  still  maintained  its 
primeval  purity,  and  it  is  still  pouring  its  beams  of  heavenly  light 
on  millions  of  souls  in  this  benighted  world. 

It  is  not  the  glory  of  Jesus  Christ  to  have  no  enemies:  it  is  his 
glory  to  rule  in  the,  midst  of  his  enemies.  There  have  been  ene- 
mies of  his  name  and  cause  in  all  ages.  Put  what  have  they  (l]ict- 
ed  by  their  impious  attacks?  They  have  been  like  those  fieiy  me- 
teors that  sometimes  appear  in  our  atmosphere,  blaze  for  a  mo- 
ment or  two,  then  explode,  burst  in  pieces,  dissipate  in  smoke, 
and  leave  nothing  but  a  vjle  fa'tid  smell  behind.  They  never 
altered  the  immutable  laws  of  nature,  nor  even  disturbed  the  hea- 


430  JESUS    CHRIST    IMMUTABLY    THE    SAME, 

venly  luminaries  from  rolling  on  in  their  splendid  orbits.  And 
just  so  will  it  be  with  the  heretics  of  the  present  age,  and  all  who 
will  arise  to  the  end  of  ages.  For  a  time  they  may  flatter,  de- 
ceive and  delude  by  their  sopliisms  and  paradoxes,  but  the  scythe 
of  death  will  cut  them  down,  and  they  will  leave  behind  them  a 
name  to  be  abhorred  by  the  pious  and  good.  And  when  all  their 
impotent  attacks  upon  the  truth,  whether  by  writing  or  speak- 
ing, shall  be  sunk  into  darkness  and  oblivion,  the  religion  of  Je- 
sus Christ  will  still  remain  the  light  and  consolation  of  every  pious 
heart.  Tliat  religion  that  has  descended  from  heaven,  will  sur- 
vive the  destruction  of  this  lower  world;  having  been  on  earth  the 
only  remedy  for  fallen  man,  it  shall  be  in  heaven  his  reward,  his 
perfection,  his  glory. 

IMPROVEMENT. 

For  a  religion  to  be  true,  it  must  have  God  for  its  author,  for 
to  God  it  belongs  to  prescribe  to  man  the  worship  he  requires, 
and  because  it  is  designed  to  enlighten  the  mind,  purify  the 
heart,  subjugate  the  thoughts  and  the  most  free  volitions  of  the 
human  mind.  It  is  needful  that  this  religion  be  suited  to  the  na- 
ture of  man,  to  his  condition,  relations,  wants,  and  immortal 
destiny;  that  it  propose  sufficient  motives,  that  it  assure  him  of 
efficacious  support  in  his  weakness,  that  it  console  him  in  his 
'  afflictions,  and  that,  at  the  end  of  his  course,  it  present  a  reward 
to  fill  all  his  desires,  a  reward  such  as  is  worthy  God  to  bestow. 
And  such  is  the  Christian  religion;  and  if  within  these  walls 
there  are  any  unbelieving  men,  who  have  imbibed  different 
views  and  principles,  we  lament  their  sad  state — we  pray  for 
them.  We  well  know,  that  teachers  of  falsehood  employ  every 
effort  to  destroy  those  truths  that  sanctify  the  heart;  we  know, 
that  in  destroying  themselves,  they  drag  with  them  many  wretch- 
ed victims  into  the  sjime  gulph  of  perdition;  but  we  also  cer- 
tainly know,  that  which  we  declare  in  the  face  of  heaven  and 
earth,  and  what  we  shall  not  cense  to  repeat  till  our  last  breath, 
that  no  child  of  Adam  ever  has  ohtained,  nor  never  shall  obtain 
salvation  but  in  and  by  Jesus  Christ;  he  has  ever  been,  and  ever 


JU^VS    CHRIST    IM.MLTAULY    THK    SAMK,  -i;}! 

shall  be  the  only  Mediator,  the  only  Redeemer;  and  that  man 
who  denies  his  true  Godhead,  however  imposing  his  system,  has 
no  more  claim  to  the  name  of  Christian,  than  a  devotee  of  Jug- 
gernaut, or  a  worshipper  of  Vishna — the  idols  of  the  one,  and 
the  originated  god  of  the  other,  have  just  equal  pretensions  to 
divinity;  their  idols  have,  indeed,  some  existence — they  are  logs 
of  wood;  but  his  originated  god  is  a  mere  phantom  of  his  per- 
verted imnginalion — he  has  reaMv  no  existence. 


SERMON  XLIX. 


I-I3:^'l5}JA!^iCES   TO   THE   GOSPEL,  ATVD    THEIR 

KS3SOYAJL. 


*^Finc'Uy,  brethren,  pray  for  us,  that  the  word  of  the  Lord  maij  have  free 
course,  and  be  glorified,  even  as  it  is  with  you." — 2  THEtsALONiANS 

III  CHAP.,  I   VERSE. 

It  is,  most  assuredly,  the  duty  of  ministers  and  their  people, 
to  pray  for  each  other,  as  well  as  frequently  to  unite  their  pray- 
ers together.  Hence,  we  find  the  apostle  Paul  closing  the  pre- 
ceding chapter  with  a  fervent  prayer  for  the  Thessalonians,  and 
beginning  this  with  a  supplication  that  they  would  pray  for  him5 
he  addresses  them  by  the  courteous  and  endearing  name  of 
brethren,  to  signify  that  tenderness  of  affection  that  exists  be- 
tween the  ministers  of  Christ  and  their  beloved  people.  An  in- 
terest in  the  prayers  of  all  those  who  have  an  interest  in  Christ, 
is  most  earnestly  desired  by  every  Oiithful  minister;  they  are 
fully  sensible  that  they  need  the  prayers  of  Christians,  because 
their  work  is  great,  their  labor  painful,  and  the  opposition  they 
have  to  encounter  is  often  bold,  daring,  and  formidable — above 
all,  they  desire  tlic  prayers  of  the  faithful,  that  the  blessed  and 


AND    THEIR    REMOVAL.  -133 

glorious  work  of  God,  in  which  they  are  employed,  may  be  pros- 
pered, that  the  word  of  the  Lord,  which  they  preach,  may  run 
and  be  glorified.  In  the  original,  that  the  word  may  run  and 
be  glorified,  a  metaphor  is  taken  from  a  water  course,  when 
the  current  flows  freely,  and  without  any  obstruction;  and  pro- 
bably, there  may  be,  in  this  place,  an  allusion  to  the  vision  of 
Ezekiel,  recorded  in  his  forty-seventh  chapter,  when  he  saw  the 
Avatcrs  of  that  spring  on  Mount  JMoriah,  over  which  the  temple 
was  built— which  waters  the  priests  used  in  typical  cleansing — 
issuinrj  forth  in  every  direction — at  first,  when  he  was  caused  to 
pass  through  these  waters,  they  were  to  the  ancles— again,  to  the 
neck,  and  next  to  the  loins— after  that  a  river  that  he  could 
not  pass  over,  and  on  the  bank  of  which  were  very  many  trees, 
on  one  side  and  the  other.  Then  he  was  told,  that  these  waters 
issue  out  toward  the  east  country,  and  go  down  to  the  desert, 
and  go  into  the  sea,  and  the  waters  are  headed;  and  it  shall  come 
to  pass,  that  every  thing  that  livcth  and  moveth,  whithersoever 
the  rivers  shall  come,  shall  live.  What  a  beautiful  description 
is  this  of  the  spread  and  blessed  eflects  of  the  gospel!  And  simi- 
lar to  this  is  what  we  read  in  the  revelation  of  Job — And  he 
showed  me  a  pure  river  of  life,  clear  as  crystal,  proceeding  out 
of  the  throne  of  God  and  of  the  Lamb.  Here  we  find  that  the 
head  or  fountain  of  this  river  does  not  arise  from  hills  which  may 
be  cut  off  or  dried  up,  but  it  proceeds  from  the  throne  of  God 
and  of  the  Lamb.  All  rivers  take  their  rise  from  springs, 
and  run  on  till  they  mingle  with  the  waters  of  the  mighty  ocean; 
so  the  river  of  life,  or  the  word  of  our  Lord,  took  its  rise  in  the 
garden  of  Eden,  in  that  promise,  the  seed  of  the  woman  shall 
bruise  the  serpent's  head — and  although  a  river  may  be  impeded 
in  its  course,  and  turned  into  a  thousand  directions,  yet  as  its 
tendency  from  the  first  moment  it  left  the  fountain  was  to  empty 
itself  into  the  sea,  it  will  still  pursue  this  tendency  till  it  arrive 
there  at  last — in  like  manner,  as  the  tendency  of  the  gospel  is  to 
promote  the  happiness  of  man,  and  the  glory  of  God,  however 
devils,  deists  and  wicked  men  may  endeavor  to  oppose  it,  it  will 
ultimately  procure  lho?e  glorious  effects.  But  when  may  it  be 
taid,  that  the  word  of  God  has  free  course  and  is  glorified?  The 
55       • 


434  niNDRANCES    TO    THE    GOSPKL,' 

word  of  God  has  free  course  wlien  it  is  preached  in  its  purity, 
and  with  success;  when  it  reaches  the  hearts  of  sinners,  and  is 
quick  and  powerful  in  turning  them  from  their  wickedness;  when 
no  opposition  is  made  to  it  by  the  direct  attacks  of  disbehcvers, 
and  when  no  sinful  and  impure  practices  are  introduced  to  hin- 
der its  spread,  by  the  immoral  and  profane;  the  word  of  God  is 
glorified  when  God  is  glorified  in  and  by  the  preached  gospel; 
when  its  happy  effects  are  seen  in  the  conversion  of  sinners; 
when  the  church  is  pure,  exercising  a  wholesome  discipline,  and 
casting  from  her  bosom  the  unworthy;  when  all  her  members 
walk  as  becomes  the  purity  of  the  gospel,  in  love,  peace,  so- 
berness, truth,  uprightness,  and  sincerity. 

The  devil,  who  is  the  implacable  enemy  of  God  and  man,  has 
ill  every  age  endeavored  to  impede  the  free  course  of  the  word 
of  our  Lord;  he  endeavored  with  all  his  legions  of  darkness,  to 
prevent  it  from  entering  into  the  world,  but  his  designs  were 
frustrated,  and  his  attempts  failed;  he  now,  with  all  his  hellish 
cunning,  endeavors  to  throw  every  obstruction  in  its  way;  ever 
on  the  watch,  when  he  sees  Christ  sending  one  of  his  ministers 
to  a  place  to  preach  tlie  gospel  to  sinners,  he  will  endeavor  to 
prejudice  many  against  him,  and  unable  to  destroy  the  gospel, 
he  will  keep  all  from  hearing  it  he  can;  he  will  blind  the  minds 
of  others,  lest  the  glorious  light  of  the  gospel  of  Christ,  which  is 
the  image  of  God,  should  shine  upon  them.  When  Paul  be- 
sought the  Thessalonians  to  pray  for  him,  that  the  word  of  the 
Lord  might  have  free  course,  and  be  glorified,  it  is  certainly  im- 
plied, that  there  are  things  in  the  world  that  prevent  its  free 
course,  and  that  hinder  it  from  being  glorified. 

Jn  treating  this  subject,  we  shall  endeavor  to  point  out  some 
of  those  things  which  have  impeded,  and  do  still  prevent  the 
■word  of  our  Lord  from  having  free  course  and  being  glorified. 

And  in  the  second  place,  we  will  point  out  the  reasons  why 
men  should  pray  for  their  removal. 

We  are,  then,  in  the  first  place,  to  point  out  some  of  those 
causes  which  have  prevented,  and  still  do  prevent  the  word  of 
the  Lord  from  running  and  being  glorified.  And  it  met  its  first 
opposition  from  the  unbelief  of  the  Jewish  nation;  their  pritsts 


AXD    THKIR    KEMOVAL.  435 

and  rulers  were  filled  with  hatred  against  tlie  Lord's  Anointed, 
and  endeavored  to  prejudice  the  minds  of  the  people  against  his 
doctrines;  they  had  every  opportunity  of  forming  a  right  judg- 
ment respecting  Christ — they  saw  his  miracles,  it  was  believed 
that  they  understood  the  prophecies  which  foretold  his  ct)niing, 
but  he  was  to  them  as  a  root  out  of  a  dry  ground,  without  form 
or  comeliness;  he  was  dt:s|)ised,  and  they  esteemed  him  not;  and 
by  their  inlluence,  they  led  the  people  to  unite  with  them  in  the 
cry — Crucify  him,  his  blood  be  on  us,  and  our  children.  Now 
if,  instead  of  this,  the  Jewish  nation  had  welc.omed  the  Mes^iah 
as  the  desire  of  all  nations,  received  him  as  the  gift  of  God,  and 
sent  the  tidings  of  his  dying  love  to  a  Idst  world,  this  would  have 
accelerated  the  spread  of  the  gospel,  and  given  free  course  Ut 
the  word  of  the  Lord.  But  on  the  other  hand,  their  rejection  of 
the  gospel  had  a  powerful  elFcct  in  preventing  the  Gentiles  from 
receiving  it — for  how  could  it  be  expected  that  they  would  re- 
ceive Jesus  Christ  as  their  Saviour,  when  he  came  to  his  own, 
and  his  own  received  him  not?  how  could  it  be  expected  that 
the  nations  would  receive  him  as  Lord  and  Iledcemer  who  was 
crucified,  and  put  to  death  as  a  malefactor  by  his  own  country- 
men? The  conduct  of  the  Jews,  in  rejecting  the  jMessiah,  per- 
fectly resembles  the  conduct  of  many  at  the  pre^ent  day,  who 
enjoy  every  opportunity  of  coming  to  the  knowledge  of  the  truth, 
and  nevertheless,  continue  in  sin  and  unbelief;  like  the  Jews, 
they  are  murderers  and  betrayers  of  the  iioly  and  just  One; 
their  confederacy  against  the  Lord  and  his  Anointed  causes  the 
wicked  to  rage,  and  the  people  to  imagine  a  vain  thing.  Ihil  as 
the  infidelity  of  the  Jews  brought  ruin  on  millions  of  souls,  and 
as  the  conduct  of  disbelievers  has  now  the  same  tendency,  lik(; 
the  Jews,  their  guilt  is  the  most  aggravated — so  like  them,  their 
ruin  and  infamy  will  be  the  most  deplorable.  Cnder  the  provi- 
dence ot  (]od,  the  evil  tendency  of  the  Jewish  uidjclief  made 
a  way  for  the  spread  of  the  gospel — for  the  kingdom  was  taken 
from  them  and  given  to  a  people  bringing  forth  the  fruits  thereof 
— the  Holy  Spirit  having  descended  (»n  the  apostles,  by  mighty 
miracles  which  they  wrought,  they  tound  even  inannnate  nature 
to  contradict  their  infidclifv,  and  tn  iirnclaim  tlinf  Jc^us  n|  Naza- 


43(J  HI.\DRAN-CES    TO    THR    OOSPRr, 

reth  was  the  very  Christ;  and  the  Lord,  to  confound  his  ene- 
mies, to  complete  the  evidence  in  favor  of  truth,  sent  forth 
armies,  who,  carrying  death  and  desolation  before  them,  destroy- 
ed and  extirpated  the  murderers  of  truth  from  the  earth,  and 
gave  free  course  to  his  word. 

The  idolatry  of  the  heathen  world  was  the  next  opposition  the 
word  of  the  Lord  had  to  encounter.  From  the  moment  the  first 
proinise  of  God  was  given  to  a  lost  world,  the  devil  knew,  and  all 
the  prophecies  strengthened  his  belief,  that  Jesus  Christ  would  be 
a  light  to  lighten  the  Gentiles,  and  the  salvation  of  God  to  the  ends 
of  the  earth;  he  therefore  employed  every  precaution  by  establish- 
ing among  the  heathen  a  religion  whose  principles  would  be  most 
repugnant  to  the  spirit  of  the  gospel;  and  so  effectually  did  he  root 
their  superstition  in  their  minds,  so  deeply  did  he  incorporate  the 
ceremonies  and  practices  (»f  this  religion  with  all  their  domestic 
and  civil  affairs,  and  had  rendered  all  its  duties  and  principles  so 
pleasing  and  inviting  to  their  inclinations  and  passions,  so  com- 
plete was  his  control  over  them,  that  to  all  appearance  they 
must  remain  his  subjects  for  ever.  We  have  a  lively  instance  of 
the  confidence,  of  the  assurance  of  the  heathen  in  the  truth  of  their 
religion,  in  the  eighth  chapter  of  Acts,  when  Paul  first  preached 
the  gospel  there; — they  all  with  one  voice  cryed  out.  Great  is 
Diana  of  the  Ephesians!  They  confidently  accused  the  apostles 
ol  im[)iety  for  saying,  that  they  be  no  Gods  which  are  made  with 
hands;  they  deemed  the  apostles  as  worthy  of  death,  for  saying 
that  the  temple  of  the  great  goddess  Diana  should  be  despised,  and 
her  magnificence  destroyed,  whom  all  Asia  worshippeth.  And 
with  the  greatest  assurance  they  ask — what  man  is  there  that 
knoweth  not,  that  the  city  of  the  Epliesians  is  a  worshipper  of 
the  great  goddess  Diana,  and  of  the  image  which  fell  down  from 
Jupiter?  so  grounded  were  they  in  their  superstitions  that  they 
declare  that  they  cannot  be  spoken  against. 

But  with  all  these  difficulties  staring  them  in  the  face,  the  holy 
apostles  went  forth  in  the  power  of  God,  surrounded,  if  [  may  use 
the  expression,  with  armies  of  prayers  from  the  hearts  of  all  their 
brethren;  and  these  formidable  barriers,  like  the  walls  of  Jericho, 
fell  down  before  them;  and  the  hard  hearts  of  these  poor  blind- 


ASU    TIIIMK    UKMOVAI..  437 

etl  heatlK'n,  melted  like  the  ice  uiuler  tlic  lieams  of  the  rcturninti 
sun,  not  t(j  stop  or  impede  the  river  of  life,  but  to  sweeten  and 
accelerate  the  stream  of  hohncss,  happiness  and  peace.  Their 
covenant  with  death  was  disannulled— their  agreement  uilhhell 
broken — their  refuge  of  lies  was  swc|)t  away — the  waters  over- 
llowed  the  lovely  plain,  and  the  wurd  of  the  Lord  had  (rec  course 
and  was  glorified. 

Notwithstanding  the  world  was  united  in  persecuting  the  fol- 
lowers of  Jesus  Christ,  notwithstanding  that  the  profession  of  his 
cause  was  considered  as  a  crime  deserving  death,  by  every  nation 
on  the  face  of  the  earth,  yet  in  less  tlian  half  a  century  its  sound 
went  into  all  the  earth  and  the  word  of  the  Lord  unto  the  ends 
of  the  world,  jMy  brethrer),  how  does  it  happen  that  in  the  pre- 
sent time,  notwithstanding  all  the  labors  that  are  employed,  and 
all  the  prayers,  that  religion  makes  so  little  progress?  llie  reason 
is  very  plain.  The  hatred,  persecution,  the  blindness  and  idola- 
try of  the  ()agan  world,  were  nothing  in  comparison  to  the  im- 
pediments that  have  been  since  thrown  in  the  way  of  the  word 
of  our  Lord.  What  has  rendered  these  impediments  so  invinci- 
ble is,  that  they  have  principally  been  raised  anjong  Christians 
themselves;  some  of  them  I  shall  now  mention. 

When  satan  saw  the  heathen  nations  loose  from  his  empire,  he 
was  enraged  at  the  loss.  When  he  found  that  he,  with  all  the 
powers  of  darkness,  could  not  stop  the  progress  of  the  gospel,  but 
that  Immanuel  must  be  heir  of  all  things,  lie  then  found  that  there 
was  but  one  way  for  him  to  succeed,  and  that  was  to  endeavor 
to  corrupt  the  gospel,  and  prevent  is  salutary  elFects  and  bles- 
sings from  descending  to  future  generations,  ile  well  knew  that 
could  he  devise  a  religion  and  call  it  Christian,  and  let  it  be  such 
as  men  in  their  carnal  state  might  love,  though  directly  opposed 
to  the  Christian  religion — that  should  it  only  be  full  of  the  names, 
lioliness,  justice,  goodness  and  truth,  however  it  might  be  at  en- 
mity with  all  these  virtues — that  could  he  persuade  those  who 
professed  this  religion  to  imagine  themselves  the  only  favorites  ot 
heaven,  whilst  in  fact  they  were  blind,  corrupt,  and  sinful,  he 
would  find  multitude  of  followers.  Now  I  ask,  my  brethren,  has 
not  the  djvil  succeeded  in  this  way"!  by  this  stratagem  has  he  not 


438  HIXDRANCKS    TO    THE    GOSPEL, 

brought  ruin  upon  a  great  portion  of  God's  heritage?  Are  there 
not  many  calling  themselves  Christians,  whose  religion  is  pre- 
cisely what  we  have  descrihed,  and  what  the  devil  has  invent- 
ed? Yes,  my  brethren,  Alas,  satan,  the  destroyer,  has  extracted 
the  most  pernicious  evil  from  the  greatest  good;  he  has  turned 
the  bread  of  life  into  the  poison  of  asps;  he  destroys  the  souls  of 
men  by  that  very  thing  God  intended  to  save  them,  and  he  dis- 
honors God  by  that  he  ordained  for  his  glory. 

Again,  by  stirring  up  discord  between  those  sects  of  Christians 
who  unite  in  holding  to  the  great  fundamental  truths  of  religion, 
it  prevents  the  word  of  the  Lord  from  having  free  course;  the 
want  of  unanimity,  mutual  zeal,  and  exertion  among  the  friends 
of  truth,  form  vv.vy  great  difliculties,  and  besides  their  divisions, 
grieve  the  Holy  'Spirit,  and  tempt  him  to  forsake  them. 

Again,  civil  laws  have  often  obstructed  the  course  of  the  word 
of  the  Lord,  for  in  many  countries,  when  some  particular  reli- 
gion is  established,  restrictions  ai'e  laid  on  others.  But  it  is  in 
vain  that  wise  and  good  rulers  give  free  toleration  to  religion, 
and  enact  the  severest  punishments  for  vice,  if  the  execution  of 
these  laws  is  put  into  wicked  and  corrupted  hands;  if  magis- 
trates, who  have  sworn  to  support  and  enforce  the  laws,  are 
themselves  violators  of  the  laws,  they  then,  in  fact,  become  the 
supporters  and  encouragers  of  the  wicked;  their  conduct  em- 
boldens the  profane;  for  they  know  they  dare  not  punish  them, 
for  passing  sentence  on  them  would  be  giving  judgment  against 
themselves.  It  is  to  no  purpose  that  God's  messengers  reprove 
wickedness,  for  those  who  hold  the  sword  weaken  their  hands, 
and  strengthen  the  prejudices  of  their  enemies. 

Again,  the  slate  of  morals  in  a  neighborhood  often  hinders  the 
course  of  the  Lord's  word.  Even  when  the  generality  of  people 
are  disposed  to  clemency,  sobriety,  and  uprightness  of  character, 
yet  if  there  be  a  few  profane,  loose,  and  debauched  persons,  they 
will  be  ever  endeavoring  to  introduce  practices,  which  they  hope, 
in  time,  will  corrupt  others;  and  we  all  know,  that  those  who 
are  first  in  conducting  the  midnight  riot,  are  seldom  seen  in  the 
house  of  God. 


AN'l)    TIlKlli    nKM()\  U..  i',V.) 

Again,  the  depravity  of  the  human  heart  forms  the  greatest 
impediment  to  the  word  of  our  Lord.  Take  away  everv  otiicr 
obstruction,  and  while  the  hearts  of  men  are  desperately  wicked, 
and  their  ati'ections  earnal,  the  spread  of  heavenly  truth  will  be 
opposed.  There  are  many  in  the  world,  who,  to  gain  a  name 
of  respectability  among  their  fellow-men,  will  put  on  the  form  (jf 
r(;ligion;  they  love  religion  for  their  own  sake,  but  they  do  not 
love  it  for  Christ's  sake,  and  the  purity  of  its  principles — these 
are  its  greatest  disgrace,  and  vilest  enemies.  The  pride  of  the 
natural  heart,  and  the  love  of  sin,  will  rise  in  opposition  to  the 
gospel  doctrines,  that  strip  men  of  their  own  fancied  goodnes.s, 
and  declare  that  he  is  a  vile,  guilty  creature;  that  he  is  the 
author  of  his  own  sinfulness,  and  that  he  has  no  hope  but  in  the 
sovereign  mercy  of  God.  through  the  righteousness  of  a  Re- 
deemer— these  truths  the  carnal  mind  cannot  receive.  A  reli- 
gion that  requires  men  to  live  holy,  and  to  forsake  every  sin  on 
trie  penalty  of  damnation,  is  rejected  by  the  carnal  heart.  We 
have  now,  very  briefly,  mentioned  some  things  which  prevent 
the  word  of  the  Lord  from  having  free  course.  I  come  now,  in 
the  serond  place,  to  mention  why  we  should  pr;iy  fur  their  re- 
moval. 

And  in  the  first  place,  we  should  pray  tliat  the  word  of  the 
Lord  may  have  free  course,  for  the  spread  of  the  gospel  will  be 
the  destruction  of  the  works  of  the  devil.  Long  has  this  enemy 
of  God  and  man  Iield  his  dominion  over  this  world.  What  vast 
multitudes  of  the  human  race  has  he  held  in  his  chains!  what 
millions  of  souls  has  he  deluded  to  endless  wo!  What  cause  for 
lamentation,  to  see  our  fellow  creatures  refusing  to  obey  iheir 
rightful  sovereign,  and  serving  their  worst  enemy!  to  see  crea- 
tures for  whom  Jesus  Christ  sutlt-red  and  died,  carried  by  satan 
to  everlasting  torments!  to  think  that  on  account  of  the  sins  of 
men,  God's  Holy  Spirit  is  forsaking  the  earth!  to  think  that  our 
Saviour  is  almost  excluded  from  this  world,  which  he  loved  be- 
fore the  foundations  therer)f  were  laid.  O  my  brethren,  if  you 
think  it  ri^ht  that  the  devil  should  be  served  and  loved — that  you 
should  wallow  in  abomination,  and  reject  the  laws  of  heaven — 
hold  your  peace.     But  on  the  other  hand,  if  you  wish  that  Jesus 


440  Ul.N'DRAXCES    TO    THE    COSPKL, 

Christ  should  see  the  travail  of  his  soul — do  you  desire  that  the 
Lord  of  Heaven  should  be  glorified  in  the  blessed  work  of  re- 
deeming the  nations  from  sin  and  reigning  over  them  in  holiness 
— O  then  pray  that  the  word  of  the  Lord  may  have  free  course 
and  be  glorified. 

Again,  we  ought  to  pray  for  this,  because  the  spread  of  the 
gospel  will  promote  the  happiness  of  men,  and  be  a  means  by 
which  all  the  families  of  the  earth  are  blessed.  The  o{)posilion 
that  God's  word  has  met  and  still  meets,  causes  him  to  hide  the 
smiles  of  his  countenance  from  a  wicked  world;  for  this  cause 
the  Lord  often  walks  through  the  nations  in  fury  and  indigna- 
tion. But  when  the  gospel  shall  have  free  course,  righteousness, 
mercy  and  peace  will  be  multiplied  to  men;  the  poor  and  needy 
will  no  longer  suffer  from  the  injustice  of  a  cruel  oppressor;  dis- 
honesty, falsehood  and  oppression  will  be  banished  from  tlie  earth. 
No  drunkard  will  be  seen  wallowing  in  the  mire — no  sabbath- 
breaker  will  be  seen  passing  through  the  streets — the  tongue  of 
the  blasphemer  no  more  wound  the  pious  ear — the  unchaste  rev- 
el will  be  forsaken  for  the  praises  of  the  living  God.  The  flow- 
er of  the  human  race  will  no  longer  fall  by  the  desolating  scourge 
of  war.  Neighboring  countries  shall  no  more  rise  up  thirsting 
for  blood,  for  the  wolf  and  the  lamb  shall  feed  together;  and  the 
lion  shall  cat  straw  like  a  bullock,  and  dust  shall  be  the  serpent's 
meat: — there  shall  be  none  to  destroy  in  all  the  holy  mountain  of 
our  God.  The  spread  of  the  gospel  will  bring  all  these  blessings; 
when  therefore  its  saving  health  shall  be  known  among  all  na- 
tions, then  God,  even  our  God  will  bless  us — walking  in  the  fear 
of  the  Lord  and  in  the  comfort  of  the  Holy  Spirit,  men  shall  be 
multiplied  and  their  years  prolonged.  There  shall  be  no  more 
infants  of  days  nor  an  old  man  that  hath  not  filled  his  days,  for 
the  child  shall  die  an  hundred  years  old.  They  shall  not  labor  in 
vain  nor  bring  forth  trouble,  for  they  are  the  seed  of  the  blessed 
of  the  Lord,  and  their  olFspring  with  them.  And  it  shall  come 
to  pass,  that  before  they  call,  the  Lord  will  answer;  and  whilst 
they  are  speaking  the  Lord  will  hear. 

It  is  important  that  we  pray  for  the  spread  of  the  gospel,  because 
it  is  in  answer  to  prayer  that  the  Lord  carries  on  his  cause  in 


AND    TIIKItl    r.K.MOVAL.  411 

the  world;  he  could  work  without  means,  hut  ho  loves  that  his 
people  should  feel  an  interest  in  his  cause,  aiul  lahor  to  pruniote 
it.  O  then,  ye  that  make  mention  of  the  Lfird,  keep  not  silence, 
and  give  him  no  rest  till  he  estahlisli,  and  till  he  make  Jerusalem 
u  praise  in  the  earth. 

And  we  ought  to  pray  that  the  word  of  the  Lord  may  have 
free  course,  because  unless  (Jod  himself  should  give  it  free  course 
no  other  power  can.  Holy  .'Vngels  and  men  may  he  engaged  in 
j)romoting  this  good  cause,  but  without  the  aid  of  Clod's  Spirit 
as  to  the  removal  of  these  obstructions,  they  can  do  nothing.  O 
may  the  Spirit  of  our  God  descend  speedily!  Awake!  put  on  thy 
strength,  O  arm  of  the  Lord!  awake  as  in  the  ancient  days,  in 
the  generations  of  old!  Art  thou  not  he  that  hath  rent  Ualiah, 
and  wounded  the  dragon?  O  hastrn  the  time  when  it  will  be  pro- 
claimed through  the  earth,  that  the  Lord  Cod  Omnipotent 
reigncth! 

My  brethren,  in  view  of  what  has  been  said,  how  important, 
how  solemn,  and  how  difficult  must  appear  the  duties  of  a  minister 
of  the  gospel.  His  duty  is  imj)ortant,  he  has  the  charge  of  immor- 
tal souls — he  puhjisiies  the  gospel  of  grace  to  perishing  sinners — 
he  is  engaged  in  promoting  the  honor  and  glory  of  God,  and  the 
happiness,  peace,  and  condbrt  of  his  fellow  men.  But  alas!  in  the 
present  state  of  the  world,  how  much  opposition  has  he  to  en- 
counter— how  few  will  believe  our  report,  and  to  whom  is  the 
arm  of  the  Lord  revealed?  We  labor  in  vain  and  spend  our 
strength  for  naught.  Although  we  bring  glad  tidings  on  our  lips» 
and  publish  messages  of  peace,  yet  the  hearts  of  men  are  disin- 
clined to  believe  our  report.  When  in  faithfulness  to  the  souls 
of  our  hearers,  we  hold  forth  tlir  heart  searching  doctrines  of 
grace,  the  pride  of  their  minds  rises  in  opposition  against  us.  Tin; 
apostle  J'aul  experienced  this,  in  the  course  of  his  ministry,  and 
therefore  he  besought  his  brethren  to  pray  for  him,  that  the  word 
of  the  Lord  might  have  free  course  and  be  glorified,  and  that  he 
might  he  delivered  from  unreasc)nable  and  wicked  men — for  all 
men  have  not  faith.  From  unreasonable  and  wicked  men.  or  as 
it  might  be  traiishitcd,  absurd  and  C(jnluii:acious  mci',  who  can- 


442        *  lll.N'IJKAXCES    TO    THE    COSl'F.L, 

not  be  fixed  by  any  principles  of  goodness,  nor  worked  on  by  any 
motives  of  holiness.  And  my  brethren,  where  is  the  faithful  min- 
ister, who  like  St.  Paul,  is  not  persecuted  in  his  sacred  work  by 
men  of  vicious  lives  and  debauched  practices?  those  who  are  the 
vilest  and  worst  of  men,  the  very  dregs  of  society,  are  ever  found 
on  the  part  of  satan,  opposing  a  preached  gospel:  no  reasoning 
can  satisfy  them — no  reasoning  convince  them;  God  having  giv- 
en them  over  to  strong  delusions,  because  they  believe  not  the 
truth,  but  have  pleasure  in  unrighteousness.  If  fear  or  shame 
prevent  such  persons  from  insulting  the  persons  or  belying  the 
characters  of  Christ's  ministers — the  more  their  faithfulness  is 
blest— the  more  they  see  society  improving  by  their  instructions 
— the  more  sinners  they  see  coming  to  Christ — the  more  they  see 
holiness  abounding,  the  more  will  they  vomit  forth  the  venom  of 
hell — the  more  will  they  abound  in  wickedness;  endeavoring  to 
wound  the  hearts  of  God's  people,  they  will  openly  glory  in  their 
shame,  and  prevent  the  gospel  from  taking  hold  on  the  hearts  of 
all  they  can.  They  will  industriously  bring  forth  practices  which 
they  are  assured  cannot  fail  to  destroy  good  morals,  to  bring 
youth  and  others  into  sin,  disgrace  and  ruin. 

My  brethren,  you  have  not  to  look  far  around  you  to  be  con- 
vinced that  these  are  facts  I  have  been  stating.  But  perhaps  you 
say,  do  not  grieve  yourself  so  much;  you  warn  the  wicked,  you 
•tell  them  their  dangers,  if  they  die  in  their  sins,  you  have  deliver- 
ed your  own  soul.  Ah!  is  it  thus  you  judge  of  my  feelings?  as 
well  might  you  tell  that  tender  mother,  to  divest  herself  of  all  af- 
fection for  the  infant  she  has  cherished  in  her  own  bosom,  and  to 
feel  no  uneasiness  or  pain,  did  she  see  it  suffering  the  greatest 
miseries  merely  because  she  has  performed  the  duty  of  a  parent. 

I  believe  that  when  God  consecrates  the  service  of  one  of  his 
ministers  to  a  particular  society,  that  he  himself  binds  that  man's 
heart  to  his  people  by  ties  more  tender  than  any  eai'thly  relation. 
Yes,  my  brethren,  and  the  longer  we  live  with  our  people,  the 
stronger  these  ties  become;  not  only  do  we  feel  this  tender  regard 
for  the  pious  and  godly  part  of  our  people,  but  also  for  the  most 
impious  and  profane.     Next  to  obtaining  heaven  ourselves,   our 


AND    TIIEIR    HLMOVAL.  4  1^ 

desire  is  that  tlicy  should  obtain  it;  iiow  then  can  we  rest  satis- 
fied when  we  see  so  many  ()(  t!»em  in  danger  of  bein^  plunj^ed 
into  eveilastinj^  woe.  If  the  angels  of  (jod  icjoice  over  one  sin- 
ner that  repenteth,  what  pleasure  must  he  feel  who  has  reason 
to  hope,  that  in  this  valley  of  tears,  he  has  hcen  the  instrument 
in  God's  hand,  of  opening  the  gate  of  heavm  lo  a  multitude  of 
sinners;  that  he  hath  saved  himself  and  them  thai  heard  him! 
And  what  must  be  the  distresses  of  our  minds  when  we  find  no 
other  encouragement  in  tlie  exercise  of  our  ministry  than  that 
which  God  formerly  gave  to  Ezekiel — Thou  shalt  speak  unto 
them,  and  tell  them.  Thus  saith  the  Loid,  whether  they  will 
hear  or  whether  iliey  will  forbear,  for  they  are  a  rebellious 
house. 

Professing  people  of  God,  is  it  not  because  you  restrain  your 
prayers  before  a  Throne  of  Grace,  that  this  day  we  have  to 
mourn  over  a  fruitless  ministr\ ,  and  lament  the  sins  that  prevail 
amongst  us?  U  every  Sabbath  morning,  you  were  fervently  en- 
gaged in  prayer  to  the  Great  Head  of  the  church,  that  he  would 
bless  the  words  from  my  11^)5  to  the  awaking  of  careless  sinners, 
to  convince  then)  of  the  evil  of  their  ways,  would  not  the  Lord 
listen  to  these  prayers  witli  delight?  And  have  we  not  reason  to 
believe,  that  unreasonable  and  wicked  men  who  have  not  faith, 
who  are  laboring  to  destroy  the  gospel  which  has  such  a  blessed 
tendency  to  promote  holiness  and  comfort,  that  many  of  them, 
at  least,  bv  the  grace  of  God,  would  become  its  ornaments  and 
praise?  O  yes,  Christians,  if  you  were  frecjuently  engaged  in 
prayer,  that  the  word  of  the  Lord  might  have  free  course  and 
be  glorified,  there  is  every  reason  to  hope  that  much  of  this  per- 
verse opposition  would  be  overruled  for  blessed  purposes,  so  that 
the  wrath  of  man  shall  praise  him,  and  the  remainder  of  that 
wrath  be  restrained.  Do  you  not  see,  then,  that  in  neglecting 
vour  dutv,  you  become,  in  a  remote  manner,  guilty  of  the  sins 
of  the  wicked?  My  brethren,  you  have,  for  the  first  time  under 
mv  ministrv,  sat  down  at  the  'liable  of  the  Lord.  Some  of  you 
I  might  call  fathers  according  to  the  flesh — you  are  my  rhildr<'n 
in  the  Lord— I  sock  an  intcrc-t  in  your  prayers,  in  behalf  of  the 


444  IllNORANCKS    TO    THE    OOSl'KL. 

blessed  cause  of  your  Cod  and  my  God,  of  your  Saviour  and  my 
Saviour.  And  if  there  be  one  soul  in  this  house  who  has  ever 
received  any  spiritual  good,  any  comfort,  peace,  or  religion  from 
any  thing  that  I  have  ever  delivered  from  this  pulpit,  here,  in 
the  presence  of  God,  I  ask  what  the  apostle  asked  of  his  people 
— "Jjrethren,  pray  for  me,  that  the  word  of  the  Lord  may  have 
free  course,  and  be  irlorjficd."' 


s  E  R  :\r  o  x  L. 


ORDi:^ATIO:V    AND   Ii\STALLATIO:V. 

That  community  which  is  termed  the  gospel  church,  has  spe- 
cial covenant  relations  to  the  Most  High  God,  a  fundamental 
principle  of  which  is  a  dispensation  of  grace  through  a  Ucdcenicr; 
and  as  an  eflcct  of  these  relations,  enjoys  special  privileges,  in 
which  all  her  members  have  a  right  to  partici|)ate.  One  of  the 
greatest  of  these  privileges  is  the  ministry  of  reconciliation. 
This  day  the  Lord  has  given  you  a  pastor;  with  feelings  solemn, 
and  deeply  interested,  you  have  listened  to  the  charge  given  to 
liim.  Upon  you,  his  people,  devolve,  this  day,  many  and  highly 
responsible  duties,  corresponding  with  the  duties  which  are  in- 
cumbent on  him  as  your  pastor.  The  Presbytery  require  of  me 
to  place  these  duties  before  you  on  this  occasion. 

His  first  and  highest  duty  is  to  preach  the  gospel,  and  to  de- 
clare to  you  all  the  counsel  of  (jod — and  it  is  plainly  your  duty 
to  attend  upon  his  ministry  with  suitable  feelings  and  desires. 
What  does  God  re(|uire  of  you  when  you  come  to  this  sacred 
place?  is  it  merely  that  you  profess  your  belief  of  the  gospel? 
lie  requires  more  than  this;  he  requires  that  you  come  dcMring 


416  OP.niN'ATlON'    AND    I.VSTALLATIO.Y. 

to  know  your  Master's  will,  that  you  may  do  it.  In  this  hofy 
phice  you  contract  an  invi(jhib!e  obh'gation  to  be  submissive  to 
God  by  fear  and  love.  What  is  tiiat  announccmeiit  of  heaven 
that  ought  to  impress  your  hearts  every  time  you  enter  these 
doors?  It  is  this — Be  ye  lioly,  lor  I  the  Lord  your  God  am  holv. 
What  is  inscribed  on  all  these  walls?  Holiness  to  the  Lord?  And 
what  do  you  declare  l^y  coming  here  to  worship?  Surely,  no- 
thing less  than  that  it  is  your  design  to  glorify  God  in  your  bo- 
dies and  spirits?  O  did  persons  only  view  aright  the  design  of 
worshipping,  what  a  powerful  influence  it  would  have  upon 
their  hearts,  and  how  clearly  they  would  see  that  the  profana- 
tion of  God's  house  must  be  followed  by  consequences  the  most 
fatal.  Whenever,  therefore,  you  enter  these  doors  remember,  I 
beseech  you,  that  tliis  is  the  house  of  God,  that  this  is  the  gate 
of  heaven. 

Come  into  the  house  of  God  with  dispositions  worthy  the  God 
you  serve — worthy  the  gospel  here  announced  to  you.  Do  you 
come  here  to  be  instructed  and  edified?  or  do  j^ou  come  to  listen 
to  a  display  of  oratory  and  eloquence?  When  your  minister  ad- 
dresses you  on  the  mighty  interests  of  eternitv,  and  the  worth  of 
your  souls,  must  he  have  no  other  object  but  to  show  the  pro- 
fundity of  his  learning,  the  acuteness  of  his  genius,  and  his  pow- 
ers of  discrimination?  And  do  you  sit  here  as  judges,  to  appre- 
ciate his  talents,  to  decide  on  his  merits,  and  to  bestow  your  en- 
comiums or  pronounce  your  censures?  Ah!  what  profanation! 
what  abuse  of  the  sacred  institution  of  the  holy  ministry!  The 
ministry  of  the  gospel  is  designed  for  the  perfecting  of  the  saints, 
for  the  edifying  of  the  body  of  Christ — designed  to  make  you 
wise  unto  salvation.  And  would  you  turn  this  into  a  ministry 
of  vanity,  to  flatter  the  very  passions  it  is  designed  to  extinguish? 
Would  you  exercise  the  pride  of  your  judgments  in  a  school  of 
humility,  and  seek  to  be  pleased  and  flattered  by  a  human  voice, 
when  you  ought  to  be  listening  to  the  voice  of  God?  The  gospel 
preached  in  its  purity  is  the  wisdom  of  God — it  is  not  the  word 
of  men,  but  is  in  truth  the  word  of  God,  which  is  able  to  save 
your  souls. 


OUDIXAIION     A.XU    l\STALI.AII().\.  117 

And  O  rememl)er,  that  every  gospel  sermon  sets  l)cf<trc  you 
the  very  truths  hy  whicli  you  will  he  judged,  hy  which  you  will 
.stand  or  fall  in  the  last  of  day.s;  reineinher  too,  that  whiLst  you 
are  listening;  to  then),  the  eye  of  Clod,  which  is  as  a  Ihuning  tire, 
takes  a  full  view  of  all  that  pas^e.s  in  your  hearts.  He  not  de- 
ceived, God  will  not  be  tiif)cl<ed  every  time  yon  hear  the  word; 
he  does  not  fad  to  notice  how  you  hear,  and  to  remark  whether 
you  hear  and  act  accordin^^ly,  or  hear  ordy  and  do  not.  If  your 
hearing  hrings  forth  the  fruit  of  well-doin;i;,  (Jod  will  he  praci- 
ously  pleased  to  accept  of  it  in  Christ,  and  to  give  it  his  bless- 
ing;. ]f  you  hear  and  do  not,  it  will  be  recorded  a^'ainst  you, 
and  will  add  hotli  to  the  number  and  to  the  wt  iglil  of  yotir  sins 
at  the  last  day.  If  you  do  no  good,  be  assured  that  yon  can  re- 
ceive uo  good  from  such  hearing — for  how  can  it  j)o.»^sibly  profit 
vou  to  hear  what  you  must  do  to  be  saved,  unless  ye  also  dt)  it? 
Is  a  man  at  ail  nearer  his  journey's  end  for  knowing  the  way 
thithet,  unless  he  proceeds  in  it?  Mow  then  can  the  mere  hear- 
ing of  the  word,  the  mere  knowledge  of  the  terms  of  salva»ion 
and  the  way  of  lil'e,  bring  you  to  heaven's  bliss  and  everlasting 
life,  nidess  you  labor  to  fulfil  the  terms  of  the  cospcl?  1  charge 
you,  therefore,  not  to  trust  to  tnere  hearing,  hut  be  }e  doers  of 
the  word  also. 

And  let  me  remind  you,  that  all  your  hearing  and  doing  will 
he  inellectual  without  the  special  blessing  of  God,  and  the  in- 
lluences  of  his  Holy  Spirit.  There  arc  hearers  of  the  gosjjel  so 
far  misled  by  a  y)erverse  theology,  as  even  to  hesitate  ai)out  the 
lawfulness  of  being  diligent  in  the  use  of  means.  But  do  ye, 
brethren,  leave  such  persons  to  slumber  over  their  .sp(?culations, 
let  them  prove  how  very  orthodox  they  an-,  and  how  very  ho- 
nestly they  can  put  faith  into  their  system.  Bui  do  you  look  for 
an  ex'imple  to  the  great  a|)ostle  of  the  Gentiles,  who  calls  up(»n 
us  to  he  followers  of  him  as  he  was  of  Ghrist.  Never  were  the 
labors  of  human  exertion  more  faithfully  rendered,  never  were 
the  workings  of  a  human  instrument  put  forth  with  greater 
energy — his  whole  soid  was  intent  on  the  furtherance  of  the  gos- 
pel, and  in  the  prosecution  of  this  great  object — you  see  him  as 
ever  diligent,  and  as  ever  doing  as  if  the  whole  builhcn  of  it  lay 


448  OROIXATIO.V    AND    I^VSTALLATIO^^. 

Tipon  himself,  or  as  if  it  were  reserved  for  the  strength  of  his 
solitary  arm  to  accomplish  h;  he  labored  as  if  the  whole  success 
of  the  cause  depended  on  his  doing — yet  he  prayed  as  much 
and  as  fervently  for  this  object  as  if  all  his  doings  were  of  no 
consequence.  Yes,  and  this  apostle,  who  has  given  such  a  fine 
testimony  to  the  supremacy  of  God,  who  labored  so  diligently 
and  so  constantly,  tells  us  that  he  counted  all  as  nothing,  unless 
God  interfere  to  put  his  blessing  upon  it,  and  infuse  his  efficiency 
into  it.  Whilst  he  sulfered,  and  struggled,  and  labored,  he  look- 
ed for  success  to  the  sanctuary  of  (iod;  his  eye  was  ever  on  his 
Divine  Master  for  his  help  and  blessing.  Yes,  his  Master  had 
bled  that  he  might  plant  and  others  water;  but  God  must  give 
the  increase,  and,  therefore,  you  hear  him  entreating  Christians 
who  have  been  converted  by  his  ministry  to  pray  for  him  and 
his  fellow  laborers,  that  the  word  of  the  Lord  might  have  free 
course  and  be  glorified. 

If  then  your  minister  become  a  blessing  to  you,  you  must  pray 
for  a  blessing  on  his  labors;  you  must  not  only  pray  for  your- 
selves in  your  closets,  but  also  for  your  families,  and  when  two 
or  three  are  met  together  you  must  never  forget  your  dear  min- 
ster— ^just  in  proportion  to  the  fervency  and  frequency  of  your 
prayers  for  him,  will  be  the  unction,  power,  and  life  of  his  preach- 
ing to  you— a  praying  people  will  make  a  preaching  minister. 
If  you  come  up  to  this  sanctuary  every  Sabbath  from  your 
closets,  and  on  the  way  lifting  up  your  souls  to  God  for  a  bless- 
ing on  the  ordinances  of  his  house,  then  God  will  make  you  joy- 
ful in  the  house  of  prayer — yes,  he  will  send  out  his  light  and  his 
truth,  and  they  shall  lead  you,  and  you  will  come  to  the  altar  of 
God  as  your  exceeding  joy — yes,  the  good  Shepherd  will  lead 
you  into  the  green  pastures,  and  cause  you  to  rest  by  the  still 
waters.  And  O  then  your  minister  will  speak  of  excellent  things, 
and  the  opening  of  his  lips  shall  be  right  things — then  his  doc- 
trine shall  drop  as  the  rain,  and  his  speech  shall  distil  as  the 
dew,  as  the  small  rain  upon  the  tender  herb,  and  as  the  shower 
upon  the  grass. 

It  is  no  wonder  that  God's  people  should  love  the  habitation  of 
his  house,  and  the  place  where  his  honor  dwellcth;  wc  need  not 


INSTALLATION     A.\U    ORLl.NATIO.V.  Ill) 

\voncler  to  hear  tlicm  say— One  thing  have  we  desired  of  the 
Lord,  that  will  we  seek  alter  that  we  may  dwell  in  the  hotise  of 
the  Lord  all  the  days  of  our  lives,  to  behold  the  bcaulv  of  (ho 
iiord,  and  inquire  in  his  temj)Ie.  To  them  the  Sabhath  is  a  day 
of  joy  and  rest;  through  all  the  cares  of  the  week  they  look  for- 
ward to  it  with  delight.  Often  they  say,  the  Sabbath  will  soon 
be  here,  we  shall  go  to  the  house  of  our  God,  and  find  n  refuge 
from  our  sorrows;  our  Saviour  will  meet  us  there,  in  his  pre- 
sence wc  will  forget  the  ills  of  life;  we  will  hear  of  his  love  and 
grace,  and  dritdc  from  the  river  that  makes  glad  the  city  of  our 
God.  O  I  charge  you,  let  not  your  praycrlcss,  Chrisllcss  hearts, 
under  the  ordinances  of  the  church,  be  a  savor  of  death  unto 
death  to  your  souls.  O  let  not  this  house  of  God,  this  jdace  of 
his  rest  and  glory,  be  to  you  a  place  of  sleep,  impenitence,  aufl 
unbelief.  O  let  not  this  gate  of  heaven  be  to  any  of  you  the  gate 
of  hell. 

Again,  would  you  have  the  blessing  of  God  upon  the  labors  o( 
your  minister?  you  must  be  at  peace  among  yourselves.  The 
God  you  profess  to  worship  is  a  God  of  peace,  and  the  highest 
blessings  bestowed  upon  the  church  are  represented  by  peace; 
and  is  there  any  other  sentiment  that  awakens  such  sweet  and 
pleasurable  emotions?  It  is  serenity,  tiancjuillily,  composure,  as 
opposed  to  the  agitations  of  a  disquieted,  restless  hearl;  it  » 
kindness,  tenderness,  love,  as  opposed  to  discord,  wrath,  and 
strife.  I^et  discord  enter  a  congregation;  it  comes  like  a  black 
and  stormy  night,  in  which  the  wild  winds,  awaking  from  their 
slumbers,  rage  in  a  furious  and  desolating  tempest;  then  the 
loud  thunders  seem  to  shake  the  heavens — the  forked  lighlnings 
threaten  ruin  and  death — nature  trembles,  is  convulsed  and  ago- 
nized— all  around  is  fear  and  dismay. 

But  sweet  peace,  like  the  mild  morning,  removes  the  veil  of 
darkness  from  the  face  of  the  earth,  and  renders  all  nature  trans- 
parent; then  health,  vigor,  and  happiness,  are  wafted  on  the 
wings  of  every  gentle  breeze;  and  the  eye  delighted,  ranges  over 
a  thousand  lovely  objects,  all  embellished  by  the  return  of  light. 
I*eace  is  the  oir.pring  of  brotherly  love,  the  fairest  feature  in  the 
character  of  God's  children;  it  is  to  the  church  w  hat  the  dtwjj  of 


450  IXSTALLATIOiV    A\D    ORDIXATIOX. 

heaven  were  to  Mount  Zion  when  God  commanded  the  hlesslng 
of  Hfc  for  evermore.  O  then  let  me  cliarge  you,  hold  the  unity 
of  the  spirit  in  the  hond  of  peace;  let  brotherly  love  continue, 
for  be  assured,  that  should  that  sad  and  sorrowful  day  ever  come 
when  discord  shall  enter  this  church,  on  that  day  the  peaceful 
spirit  of  God  will  depart;  the  divine  glory  will  rest  no  longer  in 
his  sanctuary;  no  blessing  from  God  will  descend. 

Again,  let  me  charge  you  to  love  your  minister;  let  him  be 
dear  to  you;  teach  your  children  to  esteem  and  reveie  him;  he 
is  your  pastor,  your  shepherd.  O  how  dear  and  tender  is  the 
relation  that  exists  between  him  and  you;  every  pious  feeling  of 
his  heart  is  identified  with  your  present  and  everlasting  happi- 
ness; he  watches  for  yonr  souls;  he  looks  to  you  to  be  his  crown 
and  his  joy  in  the  day  of  the  Lord's  coming.  O  then  esteem  him, 
and  esteem  him  very  highly  for  his  works'  sake. 

Again,  many  of  the  visible  members  of  the  church  are  Chris- 
tians only  in  name;  they  never  have,  and  perhaps,  never  will  be 
vitally  united  to  Christ,  but  shall  die  in  iniquity — yet,  if  their 
unsoundness  be  not  detected;  if  by  no  outward  act  they  reproach 
that  worthy  name  by  which  they  are  called,  their  right  even  to 
sacramental  privilege  is  as  firm  and  full  as  the  right  of  a  be- 
liever who  shall  hold  the  liighest  place  among  the  saved.  The 
secret  state  of  mens'  souls  is  only  known  to  God;  we  have  no 
.means  of  forming  an  opinion  of  realities  but  by  appearances;  but 
appearances  may  deceive  us.  There  is  a  strong  analogy  between 
the  kingdom  of  heaven  in  the  heart,  in  the  world,  and  in  the 
church.  No  one  of  them  is  free  from  evil,  nor  is  designed  to  be 
so  in  the  present  state.  The  world  teems  with  wickedness,  but 
still  it  is  God's  world — the  subject  of  his  government,  and  the 
theatre  of  his  grace.  The  renewed  heart  is  infested  with  de- 
pravity; sin  dwells  in  them  who  bear  most  of  the  Saviour's  im- 
age. If  we  say  we  have  no  sin  we  deceive  ourselves,  and  the 
truth  is  not  in  us.  Well,  if  it  be  consistent  with  the  divine  per- 
fection, that  wicked  men  should  be  in  the  world,  and  wicked 
propensities  in  the  soul  of  a  believer,  and  yet  the  world  be  ac- 
knowledged by  God  as  his  world,  and  the  believer  as  his  child, 
can  it  be  inconsistent  with  his  perfection,  that  servants  of  sin  as 


I.V'STALLATIOV    AM)    ORDI.VATIO.V.  l.")l 

well  as  servants  of  lit^Iitconsness  should  beloni^  to  his  church, 
and  yet  they  be  owned  of  him  as  his  ciiurch?  Kor  docs  this 
reasoning  operate  in  tlie  smallest  degree  against  her  s<acredness 
as  holy  to  the  Lord,  nor  impair  our  obligation  lo  |)ron)ote  her 
purity,  nor  ali'i  I  the  slightest  countenance  to  carelos  admis- 
sion into  her  commuiiiun.  or  the  relaxation  of  her  disciplme  to- 
ward the  scandalous.  And  here  your  niini>lcr  may  ofien  need 
your  friendly  supports.  And  i  do  charge  you,  to  ^tand  by  him, 
and  support  him  in  the  wise  and  wholesome  exercise  of  discipline. 
Though  it  be  a  case  that  will  crimson  your  face  with  the  burn- 
ing blush  of  shame,  or  all  but  rend  your  heart  strings,  yet  let 
the  purity  of  Gud's  church  be  dearer  to  you  than  an_\  earthly 
attachment. 


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